User:Dorje108/Twelve links notes

Twelve Links v2

Intro v2

The outer rim of the wheel is divided into twelve sections that represent the Twelve Links of Dependent Origination.

As previously stated, the three inner layers of the wheel show that the three poisons lead to karma, which leads to the suffering of the six realms. The twelve links of the outer rim show how this happens—by presenting the process of cause and effect in detail. ^[1]^[2]

These twelve links can be understood to operate on an outer or inner level.^[3]

On the outer level, the twelve links can be seen to operate over several lifetimes; in this case, these links show how our past lives influence our current lifetime, and how our actions in this lifetime influence our future lifetimes.^[3]
On the inner level, the twelve links can be understood to operate in every moment of existence in an interdependent manner.^[4] On this level, the twelve links can be applied to show the effects of one particular action.^[3]

By contemplating on the twelve links, one gains greater insight into the workings of karma; this insight enables us to begin to unravel our habitual way of thinking and reacting. ^[3]^[5]^[6]

Links

The twelve links and their corresponding symbols are described in the following table:

No.	Link	Sanskrit term	Description	Symbol	Alternate translations
1.	Ignorance	avidyā	A misunderstanding of nature of reality in which one believes that the self and phenomena are truly existent; this is the opposite of the correct understanding that the self and other lack inherent existence. It is said that, "the core of our ignorance is that we don't know that "I" and "mine" don't truly exist." [Andy Karr, Contemplating Reality]	An old blind person hobbling with a cane. The person is old because this ignorance is beginningless; they are blind because ignorance is does not see clearly; they are hobbling with a cane because ignorance has no valid foundation. MOL, p. 9.	n/a
2.	Formation	saṁskāra	From ignorance, we commit actions that lead to the formation of karma, which lead to the next state of consciousness. Formation (saṁskāra) is the impulse behind the action.	A potter shaping objects on a potter's wheel. Just as a potter takes clay and forms it into a new object, an action begins a sequence that leads to new consequences. MOL, page 48.	Mental formations, Formative action (HKW), Compositional action (Hopkins), Conceptual mind (Trungpa)
3.	Consciousness	vijñāna	The consciousness that arises from the action of the preceding link.	A monkey swinging from a tree or a monkey moving from window to window with a house. This symbol indicates how consciousness jumps from one thought to another in an uncontrolled manner.	n/a
4.	Name and form	nāma-rūpa	Name refers to the four mental aggregates, and form refers to the aggregate of physical phenomena (the body). These five aggregates come together at the moment of conception, when consciousness enters a new rebirth.^[7] (This rebirth can be understood on a literal or figurative level.)	One or more people in a boat. The boat represents form (the physical aggregate); the people in the boat represent name (the mental aggregates). The people in the boat can not cross the river without the boat, and the boat is not animated without the people in it. The boat and the people in the boat depend upon one another. In the same way, the mental and physical aggregates are interdependent. MOL, p. 16, 51. HKW, p. 10.	n/a
5.	Six sense organs	ṣaḍāyatana	The six sense organs that arise from name and form. The six organs are: eye, ear, nose, tongue, body, and mind.	A house with five windows and a door (or six windows). The six openings represent the six sense organs.	Six ayatanas, six sources (HKW), sense-spheres
6.	Contact	sparśa	The coming together of an object, a sense organ, and a moment of consciousness.	A couple embracing or kissing.	n/a
7.	Sensation	vedanā	The sensation or feeling that arises from contact with an object. The sensation can be pleasant, unpleasant, or neutral.	A person with an arrow in their eye. The intensity of this image indicates how pleasure and pain control our activities. [Hopkins, p. 20]	Feeling, sense consciousness (Trungpa)
8.	Craving	tṛṣṅā	From sensation, arises the craving or desire not to be separated from pleasant sensations and to be free from unpleasant sensations.	A person being offered a drink, or a group of people drinking or partying. This image indicates our desire to hold onto pleasure and to avoid pain. [MOL, 21]	Attachment
9.	Grasping	upādāna	As craving increases, it solidifies into grasping, which is actively striving never to be separated from what is pleasurable and to avoid what is painful.	A person picking apples from a tree.	Taking
10.	Becoming	bhava	The karma created by the craving and grasping is fully potentialized and ready to give birth to the next lifetime.	A couple in union, a pregnant woman, or a bride.	Existence
11.	Birth	jāti	Through the power of this becoming, one is reborn in a particular birthplace whenever the necessary conditions are assembled.	A woman giving birth.	Rebirth
12.	Old age and death	jarā-maraṇa	Following birth, there is a continual process of aging as the aggregates change and develop; and eventually there is death when the aggregates finally cease.	Bearers carrying a corpse.	Decay and death, aging and death

Twelve Links v.1

The twelve links and their corresponding symbols are described in the following table:

No.	Link	Sanskrit term	Symbol	Description	Alternate translations
1.	Ignorance	avidyā	An old blind person walking with a cane	Fundamental ignorance of the Four Noble Truths, etc., resulting in a mistaken perception of reality.	n/a
2.	Formation	saṁskāra	A potter shaping a vase on a wheel	The formation of karma that results from ignorance.	Mental formations, Formative action (Hopkins)
3.	Consciousness	vijñāna	A monkey swinging from a tree	The consciousness that results from the formation of karma. (The monkey swinging from a tree indicates how consciousness jumps from one thought to another in an uncontrolled manner.)	n/a
4.	Name and form	nāma-rūpa	One or more people in a boat.	The five skandhas that result from consciousness entering the womb. The five skandhas are five psycho-physical aggregates that form the basis of the self. (Name and form is a traditional way of referring to the skandhas; form refers to the skandha of the body, name refers to the other four skandhas.)	n/a
5.	Six sense organs	ṣaḍāyatana	A house with five windows and a door (or six windows).	The six sense organs that arise from the five skandhas (name and form). The six organs are: eye, ear, nose, tongue, body, and mind.	Six ayatanas
6.	Contact	sparśa	A couple embracing or kissing.	The coming together of an object, a sense organ, and a moment of consciousness.
7.	Sensation	vedanā	A person with an arrow in their eye.	The sensation or feeling that arises from contact with an object. The sensation can be pleasant, unpleasant, or neutral.	Feeling
8.	Craving	tṛṣṅā	A person being offered a drink, or a group of people drinking or partying.	From sensation, arises the craving or desire not to be separated from pleasant sensations and to be free from unpleasant sensations.	Attachment
9.	Grasping	upādāna	A person picking a apple from a tree.	As craving increases, it solidifies into grasping, which is actively striving never to be separated from what is pleasurable and to avoid what is painful.
10.	Becoming	bhava	A couple in union, a pregnant woman, or a bride.	The karma created by the craving and grasping is fully potentialized and ready to give birth to the next lifetime.	Existence
11.	Birth	jāti	A woman giving birth.	Through the power of this becoming, one is reborn in a particular birthplace whenever the necessary conditions are assembled.	Rebirth
12.	Old age and death	jarā-maraṇa	Bearers carrying a corpse.	Following birth, there is a continual process of aging as the aggregates change and develop; and eventually there is death when the aggregates finally cease.	Decay and death

Twelve Links - in detail

Link	Sanskrit	Pali	Tibetan Wylie	Tibetan	Symbol	Description	Alternate translations
Ignorance	avidyā	avijjā	ma rig pa	མ་རིག་པ་	An old blind person walking with a cane	n/a
Formation	saṁskāra	saṅkhāra	'du byed	འདུ་བྱེད་	A potter shaping a vase on a wheel		Mental formations
Consciousness	vijñāna	Viññāna	rnam par shes pa	རྣམ་པར་ཤེས་པ་	A monkey swinging from a tree	?	?

Definitions for Three Poisons

Three poisons def: Longchen Yeshe Dorje (2010), p. 523.

Five Poisons

Poison/Klesha	Sanskrit	Pali	Tibetan	Description	Alternate translations
Ignorance	moha	moha	gti mug	Lack of discernment; not understanding the way of things	Confusion, bewilderment, delusion
Attachment	rāga	lobha	'dod chags	Attachment or desire for what we like	Desire, passion
Aversion	dveṣa	dosa	zhe sdang	Aversion for what we don't like, or for what prevents us from getting what we like	Anger, hatred
Pride	māna	māna	nga rgyal	Having an inflated opinion of oneself and a disrespectful attitude toward others	Arrogance, Conceit
Jealousy	īrṣyā	issā	phrag dog	Being unable to bear the accomplishments or good fortune of others	Envy

References

Goodman, Steven D. (1992). "Situational Patterning: Pratītyasamutpāda." Footsteps on the Diamond Path, Crystal Mirror Series I-III. Dharma Publishing.

Shambhala School of Buddhist Studies (2001). Karma and the Twelve Nidanas. A Sourcebook for the Shambhala School of Buddhist Studies. Vajradhatu Publications.

Simmer-Brown, Judith (1987). "Seeing the Dependent Origination of Suffering as the Key to Liberation." Journal of Contemplative Psychotherapy, VOLUME IV. The Naropa Institute. (ISSN 0894-8577)

Thrangu Rinpoche (2001). The Twelve Links of Interdependent Origination. Nama Buddha Publications.

Notes

^ Dalai Lama (1992), p. 8 (from the Introduction by Jeffrey Hopkins)
^ Sonam Rinchen (2006), p. 9.
^ ^a ^b ^c ^d Thrangu Rinpoche (2001), pp. 3, 32
^ Simmer-Brown (1987), p. 24
^ Goodman, Location 1492 (Kindel edition)
^ Simmer-Brown (1987), p. 28
^ The five aggregates are five psycho-physical aggregates that form the basis of the self; they are: form, feeling, perception, formation, and consciousness. Name and form is a traditional way of referring to the five aggregates.

[1] Dalai Lama (1992), p. 8 (from the Introduction by Jeffrey Hopkins)

[2] Sonam Rinchen (2006), p. 9.

[Thrangu-3] Thrangu Rinpoche (2001), pp. 3, 32

[4] Simmer-Brown (1987), p. 24

[5] Goodman, Location 1492 (Kindel edition)

[6] Simmer-Brown (1987), p. 28

[7] The five aggregates are five psycho-physical aggregates that form the basis of the self; they are: form, feeling, perception, formation, and consciousness. Name and form is a traditional way of referring to the five aggregates.

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