Professional Documents
Culture Documents
Asuras
Humans
Animals
Pretas
The image of ' the Wheel ofLife" is an old drawing. Buddha drew it in the sand to explain to his
di ciples the laws ofconditioning. How everything depends on causes and conditions. How everything
we experience is a result of something that has happened before.
Here we see an ugly monster holding a big disc with many small images.
The round disc is in fact a mirror in which you can see your own life, right now, from moment to
moment, and the states of mind that you experience over longer periods of time. It shows the cause
or origination, of these states. And how to recognise your own conditioning and the origin of your
fiustration in daily life.
The original drawing was made by Buddha, in Kolanda, North India, not far from Bodh-gaya.
The picture is divided into several parts:
1. Yama, the creature holding the disc.
2. In the centre of the disc, three animals biting each other.
3. In the ring around the centre, half white, halfblack, people rising and falling.
4. Around that ring, six segments depicting beings in different states.
5. On the outer rim, twelve pictures showing what happens in every moment.
6. In the background, various other figures, always including Buddha pointing at the Moon.
ll th diffi rent Buddhi t traditions teach the texts that explain the Wheel ofCausation. In the Tibetan
monast ri the Wh 1i usually paint don the wall by the entry. Wheels are also painted on seroUs
and u ed a a teaching aid. It is aid that the image as we know it today was painted by Nagarjuna
who li ed a thousand y ars after Buddha made the original drawing. He was a Mahayana, Tibetan,
poet and yogi. Tb old te ts were written down from the oral tradition 800 years before he lived.
The e t xts are taught in every buddhist school, Theravada and Mahayana schools as well as Zen,
**all around the world.
The painting shows us our inner psychological cosmology. It exposes the internal processes and their
e temal effects. It shows us the cause of our frustration, limitation and pain. And it also shows us the
antidotes. The wisdom that is shown in this picture is not just words, it is something that you can
practice. It can give a new direction to your life and make it more meaningful.
Buddha was born in 563 BC in Lumbini, North India (now Nepal) and died in 483 BC in Kushinagar.
Ab ut 200 years after his death the first Buddhist Council was held. All the texts brought along
were divided up in three baskets giving it its name, the Council ofthe Three Baskets or Tripitaka.
One basket held the texts regarding the code ofmonastic discipline. The second, expository discourses
by the Buddha and his close disciples, and the third, philosophical and analytical texts.
In the second basket we would find texts like the "Rice Seedling Sutra and the Mahanidana Sutra
in which Buddha explains the cause of our suffering. In these sutra he speaks about dependent
arising", which is the general philosophy ofall Buddhist sy terns. Some ofhis discussions withAnanda
are also in these texts. In another text he addresses Bikkhu Sati on th Wrong Vi s he as
holding.
In the Kalama Sutra he explains how to distinguish a correct t aching from a fal on . c rding to
Buddha a teaching hould not be accept d as tru until one know by div t peri nc th tit i .
That mean it hould b tried out by ach individual wh hould th n om t hi r h r
conclusion.
All our uffering comes from not understanding who we are and how we exist. We use the words "I"
and 'mine without que tioning what we are saying or thinking. That is what Buddha calls "ignorance".
The Wheel is showing you your own experience in every split second. How you misunderstand
phenomena, the thing that happen to you, and the suffering that comes from that misunderstanding.
The Dalai Lama;
Dependent arising 1s the general philosophy ofall Buddhist systems. In Sanskrit the word for dependent
arising is Pratityasamutpada. The word Pratitya has three different meanings -meeting, relaying and
depending- but in all three, in terms of their basic import, mean dependence. Samutpada means
arising. Hence the meaning ofPratityasamutpada is that which arises in dependence upon conditions,
in reliance upon conditions, through the force of conditions. On a subtle level, it is explained as the
main reason why phenomena are empty of inherent existence.
In order to reflect on the fact that things are empty of inherent existence because dependently arisen,
it is necessary to identify the subjects of this reflection: the phenomena that produce pleasure and
pain, help and harm and so forth. If one does not understand cause and effect well, it is extremely
di cult to realize that these phenomena are empty of inherent existence due to being dependently
arisen. One must develop an understanding of cause and effect- that certain causes he]p and harm in
certain ways. Hence the Buddha set forth a presentation of depending-arising in connection with the
cause and effect of actions in the process of life in cyclic existence so that penetrating understanding
of the process of cause and effect could be gained.
Animal Segment
Even in a single day there can be many cycles ofbirth .and ext~nction ... _. and eac~ time (that mental
birth) i suffering. For this reason the dhammic doctnnes wh1ch mention suffenng denote mental
suffering.
Some passages in the Suttapitaka suggest that the Buddha did not sanction belief in rebirth or an
emphasis on afterlife. For example, in the Potthapada Sutra Buddha says, "Behold Potthapada,
these points we cannot determine, whether beings after death either continue to exist or do not
continue to exist' .
When pushed on why this could not be determined Buddha replied, "Behold, Potthapada, because
that is not meaningful, is unrelated to the Dhamma, it is not the start ofBrahmacariya, does not
proceed for the tiredness (ofworldliness), for extinction (ofsuffering), for peace, for higher knowledge
for realization for Nibbana. Thus for these reasons we can not determine (this matter)''.
In this interpretation of the Wheel ofDependent Origination I will not go into how the Wheel
was later explained to stretch over three life times, in keeping with the teachings above.
YAMA
The "ugly creature" that is holding the "mirror" in which we can see our lives is called Yama.
He personifies time, impermanence and death. Our lives are depicted trapped in his claws and teeth.
Yama is dressed in tiger skin and wears a lot ofjewelry to show us his importance since h represents
the main influences in our lives, impermanence and death: we are literally caught in the claws oftime.
.
wn whatever and whoever come together, will separate.
Whatever we bmld wtll fall do ' f. th .1we will die at the end of our life. There are no exceptions.
The only thing that we can be sure o ts a .
. dom or title can make you hve forever.
omoneywts
.
.
.
e control over It At' 1.
make us suffer or even d1e. The body gets sick wh
Iny 1ttle bacteria is enough to
en we don'tw t
h
an It to. It gets tired at moments
,\ben we would like to be energetic. It gets old eve th
.
n oug we do 't
we don t want to. And eventually, the body dies wth
ki
n want It to. We feel pain when
, 1 outas ng.
So it seems that something else controls our bodies and that we can only do so much to keep it
?ealthy. We can say "my arm hurts", but, in respect ofthe ann, nobody says: ' This arm is 'I". The '~I''
18
not."living" in a particular part of the body. "I'' and the body are two different things. Yetwe
expenence the "1" as the owner of our body and mind. It is 'that" that knows that you have a body
and a mind. And "that", we cannot find in the body or the mind.
Th fi t
body di .
1ob.~ ects, that ts,
seeing,
fth body that make contact with menta1and phystca
They are th parts o
.
.
ddhi h
hearing smelling tasting touching and the siXth sense which m Bu
sm ts t e awareness ofmental
processes like thoughts feelings, emo~ons, memo~, _et~.
",
. . .
Blind or deafpeople still seem to expenence an undiminished sense of I , functtomng like the r~st of
people wanting things thinking they are somebody. T~erefore we cannot say that there ts an
independent I to be found in the senses, any more than m the rest of the body.
We have to conclude that the first aggregate does not contain an independent "I".
2. The second scull represents feelings and emotions. Those are caused by contacts between the
senses and external or internal (memories, thoughts, emotions) objects. To say that "I" is situated in
the feeling that we have, would mean that when there is no contact, there is no "I". Yet feelings and
emotions are volatile come and go with every contact we have between senses and objects. It is not
possible to maintain a feeling for any length oftime.
Still you will keep saying: "I feel neutral", "I feel good" or "I feel bad", as is our habit. You could say
like mesh Balsekar does; "this body and mind mechanism" is experiencing a good or bad feeling.
Therefore, as feelings depend on object and senses, they cannot contain an independent "I".
3. The third scull represents our thoughts and in particular the way we perceive. We are able to have
ideas, think things through, and understand something. We can say "I" am thinking something
perceiving something, but it happens often in a way we cannot control. When trying not to think, we
always fmd that some thoughts come up of their own accord. Those who meditate will know how
the mind jumps uncontrollably from one object to the next. And sometimes you might find some
"peace of mind" when there is no object, or something pleasant, to be aware of, but this is also out
of your control.
u
r mstance m deep sleep. A you wake u t . " , e still eXIsts even when there are
mn :or out r that you becom aware of. Most like] ~
I reap~rs along with the first object,
t:e
ontlnu to be the same person that went to 1 1 y . ought, fee1mg or a memory. And you will
What we call I also exist when there a s ehep ast ntght.
.
.
re no t oughts We ca
t
cannot extst Without objects Those are thr
Character is not something independent. It is ever changing and deen odur SIX sensels and obJects.
"I"
e P a~e as a result of expenences. Therefore it is not possible for an independent 'I " to be
Situate~ m what we call our character, since ultimately, character depends on contact between senses
and obJects.
5. The fifth and last possible hiding place for an independent "I" could be in the scull that represents
awareness.
Here, "awareness" means the awareness of one of the six senses making contact with an object plus
the result of this contact: a cumulative awareness of the initial stimulus the feelings and emotions
provoked, the perception we have of it, and the reaction triggered.
When there is no object, there is no "I" that is aware. It is like fire: when there is no fuel there can be
no fire. When there is no sound, smell or mental object we hear, smell or experience nothing.
Awareness only works when there is an object like a sound a smell a thought an emotion. If I
was the same as awareness, then this "I" would not exist when there is nothing to be a are of.
We have investigated all the possible places where the thing that we call ' I ' could exi t. owh re in
what we call our body or in our mental faculties can we find thi my teriou thing that we call I .
Still it seems to exist somehow. But not as a pennanent un-chang -abl or ind pendent thing li g
e Dalai Lama;
In this way, both body and mind are things that belong to the I, and the I is the owner but
from mind and body, there is no separate, independent entity of I. There is every indication that
I exists; yet, under investigation, it cannot be found. For example the Dalai Lama s I mu t be lv"'(JLI.'-''-l
within the confines of this area circumscribed by my body; there is no other place it could po ibly
found. This is certain. However, if one investigates within this area what the true Dalai Lama the
Tenzin Gyatso, is, besides this body and mind, the I does not have its own substance. Still th Da
Lama is a fact, a man, a monk, a Tibetan, someone who can speak, who can drink, who can 1 p
who can enjoy life; is it not so? This is sufficient to prove that omething e i ts ev n though it can not
be found.
This means that among the basis of the imputation of the I th re is nothing t b found that i an
illustration of the I or that is the I. Does this mean that th I do n t i t? o, it d
n t m an thi .
the I definitely does exist. But when it till can not be found am ng it ba
f imputati nth t
constitute the place where it must exi t, on ha to ay that it i tabli h d n t und r it wn p
r
but through the force of other conditi n . It can not b po it d any th r y.
Among the conditions in dep ndence up n which th I i t , on fth n1 r imp rt nt t t
1
UJ.l'"""'
16
Thu in th the t nn d P nd nt- n 10 g, d P. ~d nt ' mean d p nding, r rei ying, on other factors.
n ,. th bj t d
nd n m thing l It 1 dev id fbeing und r 1t wn
t d
'd
findcp nd n N
ffi t n
If nd
d p nd ntly. Du t
thcr wn P w r.
v rth 1
th. r - II
.
It?
bJ ct
0~
.
an
10
power - 1 ts evot
.
r h nee up n c ndition . G d and bad cause and
r . tabli
b
d P
ntl~ n n bJ ct are d v id of the xtreme ofbeing under
I b
u
In th 1 c nt xt f d P ndence help and harm arise and exist
bj
d n tnt xi t-th irp r nnanc ffuncti n i feasibl .lnthisway,thecausesandeffec~
fa ti n r fi ibl a i th I that i th ba i ofth m. Wh none under tands this one is released
fr m th tr m vi w f n n- i t nc nihili m.
Jnthi way i tingind p nd nc up nc nc ptualityi al oam aningofdependent-arising-the
m t ubtl m anin
waday phy ici t xplain that ph nomena do not exi t merely objectively
in and fth rn lv but xi tint rm f r in th context of involvement with a perceiver an
ob rv r.
J ~ that th t pi
f th r lati n b tw n matt r and con ciou ness i a place where Eastern
phil phy-p rti ularly Buddhi t phil ophy- and W tern ci nee could meet. I think that this would
b a happy marri g with n divorc ! pag 65' M aning flife
10
Buddhada a Bikkhu:
M nt J mptin i a t t in which Jl th bj t fth phy ical w_ rld ar pre nt (and being
pcrcciv d) a u u 1butn n fth m i gra p d rb ing lun t a mtn
t It'
t
id' f nt nt. ll obj
Thu hit wang ( " d Mind ] i n t v u u m nta1 ta 1 n
. th ay of
.
u ual but th y ar not gotng
:w th r a u u I nd th thinkingpr
g mg n
. ddh d
)
gra ping and clinging with th id f 'I and min (p 1 Bu
a
Hui-H i ; (Z n)
IV
In th
PI a
K nd
K .
. ay but ith th am m aning. metime th yare en biting
a Jr 1 In th r P inting th n k and th c ck em to come out
Th PI
r pr nt ign ran
fwh w r ally ar . ot under tanding our true nature we act
ak ~d think. a~ ult
~ ri nc t~g w d n t understand. Why i thi or that happening
t In . ~r. fi rm unh althy hab1t wrong Vl ws and uperstitious belief . egative emotion and
fiu trati n m a a r ult of thi la k of under tanding of who we really are.
\ 11 n u all m b dy a pig it den te a per on who might not be very intelligent makes a me s
fhi en ir nment and lea it for other to clean up. Eating like a pig is another way of saying that
ape on ha bad eating habit .
The r ult of this ignorance is shown in the wheel in two forms. One is represented by a snake and
the other by a cock.
The
AKE represents hatred aggression poisons, sometimes expressed with violence. e all
understand thee pression to call someone a snake'.
Aggres i e people manipulate the less aggressive ones. They grab all the power they can. e can
see it e erywhere in world affairs in our workplaces and in our families. We see ignorance in
politicians world leaders in school bullies in abusive family members or manipulators of all kind.
Those people might be mean and clever but most are not intelligent. As are ult of their hortsightedness we end up with dysfunctional families poor countrie war genocide.
And the strangest thing is that most of these aggressors are religiou . E ry r ligion h
a first and
most important rule no killing and no violence. R c nt tati tic how that in th la t 100 ars 120
million p ople have b en killed in the name of god.
Bob Dylan: When will we ever l am ? With God on our id '
ting: History teache nothing
tim
nm
or a h u
in hool .It i
,
gre iv oci ty. WI have to become aggre ive to get a jo
.
f pa
w 1tv tn a ag
.. .
ha t fight to d fend our mo t ba ic rights. We sta~ youn.gh: combp~tttlo 1 pro.mote
hard to b diffi rent, to go a diffi r nt way and urvtve wtt out etng aggre stve.
c.
egat1ve desire greed attachment, and clinging to wrong views an
The COCK tand h r 1 or n
'
.
.
.
11 d'
ky' 1s another way of saying that a person ts arrogant brash egotlsttcal
obJ cts. Betng ca e coc
ain or imply overconfident.
..
.
.
Gr ed i what makes some people rich and most ofthe planet poor.lt.ts a negattve destre ~or ~ore
regardless of the effects on other people the environment or the survtval of our planet. Cltngmg t
wrong iews has caused many problems and will continue to be the cause of many more problem
The core of the Wheel shows the two ways inner peace is disturbed just out of ignorance.
This is the starting point of a chain ofbehaviours that will lead to more inner and outer disturbance .
Not understanding the consequences of ignorance can lead to extreme frustration. Fru trationmight
get expressed in two ways, either by hurting yourself, or hurting others. Frustration can be drown d
in some drugs, alcohol, or any other way to forget about it for some time or it can b tak n out on
others.
We experience attachment or hatred every day and might mi und r tand th cau of it.
Greed is the main reason behind selfish action. The gr dy one oft n di tort th truth to g t h t
they want. Anger might come as a result of exp riencing thi n gativ b havi ur.
vh n
Th t i n t a Iuti n. N gativ b haviour and vi lence will not olv any problem. We are all
uffi ring fr n1 tht; am ~. di - a
ignorance, and the only "r m dy" is a mixture of compa ion and
i dotn which will di p 1ignoran , and bring back inner peac .
EYEFORAN Y
Mahatma Gandhi.
WILLMAKETHEWORLDGOBLIND
In the days when the Wheel of Life was first painted, reading and writing was confined to the palac
of the rich and powerful and to monasteries, where it was reserved to some learnt monk . A uch,
they were the only educated people around. The majority of the Teachings were pa ed on by oral
transmission, and texts memorised. Once they had memorised the texts some monk would learn to
carve them in wood blocks for printing.
owadays, we are all taught how to study encounter difficult subject in cho 1 r c 11 g , and can
understand explanations and grasp concepts. In the day when th Wh 1 painting a u ed a a
teaching aid it was not possible to reach people with word only. They had n t I amed ho to
understand complicated psychological processe . [[[[For u , th explanati n fth ring r und the
22
ntr i
Yt und r tand. But try t . i~agine what it mu t have been like for tho e students more
th n.a.th u andY r ag )J~]
patnttng fth Wheel fLife was used to teach the uneducated
and tlht rat D p nd nt ngtnatt n.
T?e
b come a b tt r p r on as a result of getting more insights and developing positive qualities. The
p opl on the white half have found the cause of their suffering and through their wisdom their
life tyle has changed. They are less ignorant and more compassionate. The quality of their lives has
prov d.
Th black half of the circle is there to alert you that it is also possible to do the right thing for the
wrong reason . If, out of ignorance someone uses their status knowledge or position to a negative
nd th y provok their own downfall.
If uch pow r ar mi u ed for instance to gain more power over others, or in re. enge. ~r to
manipulat people into wrong-doing or for getting a high r position in ociety or tn a ptntual
organi ation, oner or ]at r it will result in orne kind of regre ion.
A thi pr c i d pict d a a cycl it i alway po sible to tart again by u ing the knowledge
gain din th Ia t r und. Only ign ranc provoke ad wnfall. Ev ry n ~ativ .thought, rd or
action will hav an gativ r ult. nd v ry po itiv th ught w rd r a t1 n Will ha a P iti
rc ult.
ofthought.
24
Some ofthese scenes are ugly and depict suffering in horrific images rather like the worst nnnrn':l~ad
come true. These scenes are similar to sculptures found on the outside of old Christian cath...................,
':h~e you can also contemplate what happens to you if you are sent to Chri tian hell forever. Th
Simllarity is striking. But Christians did not know the Tibetan 'Cold Hell'' of living at high altitude
The realm of physical pain is ituated in the bottom egm nt. It i call d hell' but diffi r fr m
Chri tian hell. Christian hell i a place with no way out, where you g t nt for ll t mity. Buddhi t
hell i a place where you stay~ r a peri d ftim , 1 ng or hort, until you ha 1 am d h t y u h d
to from enduring that painful exp ri nee. But j ust lik in the hri tian traditi n y u ar
nt th re
b cau e ofy ur bad behaviour.
26
Th b ing are in he11 becaus they have u ed violence to express their hatred, anger or greed. They
ha inflicted physical pain on other and now they they are getting a taste of their own medicine.
1nong t the culpture on Chri tian churches, you can see the judge holding scales to weigh up
peopl good and bad d eds at the end of their life. In paintings of the Wheel, judgement is taking
place in e ery moment every time you think or say "I". In the Wheel, there are either scales or a
mirror in which you ee your own life, so that you can see the outcome of your own verdict. Mirror
or scales are held up by Yama, the same ugly monster that is holding the Wheel in his claws of
impennanence or time.
Hell i divided into TORTURE HELL, HOT HELL and COLD HELL.
The pain endured under extreme cold is a well known exp rience for the Tib ~ns. They live in a old
highland desert, on a plateau that i frozen over for most of they ~r. Son1e hve ally r r und at an
altitude of4000 metres, and higher in the Summer. People hav acctdent nth l ng and dang r u
~ otpath between villag s and .fre ze to death, ~r get fr ~t bite . Many ~ap d th
hin
occupation ofth ir country ver htgh pa
of the Htmalaya mt Nepal and lnd1a. On th \V th
In the painting you can see naked beings in the COLD HELL. The temperature is far below zero and
frozen winds are blowing. They have sores and blisters on their bodies that burst open time and time
again and get frozen over again. Each time the wounds get deeper, and larger. The pain is terrible.
Eventually the whole body bursts open and the intestines fall out. They slowly freeze to death.
Others get trapped in frozen water and die that way. Long, sharp bits of ice come tumbling down
and cut deep into bodies till they die. The victims return unharmed after each death to die again in a
different way.
In the TORTURE department people are being boiled to death or hacked up alive in to mall pieces.
Bodies are stretched on the rack to die in extreme pain. Other victitns get their tongue stretched to
the size of a field and ploughed by an ox. Some people have to fight to death and get killed n1any
times over in battle. Others are cut up to pieces with a saw, or are lowly disappearing in quick and
while being stung by bees.
Jn th H
tn
lithe
1 \
ith eadl
'eap n .
ur 1gn ran . It
tnb I fw i d n1. ~ i
n1 i
uld
n~ tant hy i alp in und rstanding y urtrue nature- the Right View, under tanding
P ndcnt n cau c nd cond1t1
n wt'II hcJp y u c pe wtt
h
pain in
i i dcp
. phy 1cal
1
t h t I1 \ y u
. . l
d' .
d
d
ur life right now. It can be helpful t d an analytt_c~ me 1tat1 n to un. er ~n y~ur true nature:
b. crv h w y u ar th rc ult
au and condJ_tJOn >and_ how _you J?entlfy w1th the body as
b ing y u. Thi identifi ati n with the b dy lead to JdentJficatJOn w1th pam. You, and the b dy, are
n t th . mnc thing. om thing i aware fthc b dy' uffering. This omething is you. If you identify
with the tn thing and n t th b dy, the m thing i n t uffering, even though the body is.
F r th
10 <.:
F r rn ofu~ it i n t clear why we experience evere phy icaJ pain. Some of us get born in pain
r with ad tl ct or di ea c r might get caught in a traffic accident or a war caused by someon
el ~ ign ranc . Th reas n why y u have t go through thi extreme suffering might become clearer
lat r in li~ . It can make y u grow, and you may use that experience in a very profound way for
y ur If r Dr ther .
Th d tructiv habit range from gambling, sex spending and c:edit ~~rd excesses, computer
and gaming addi tion tor ligiou extremism cults, or even expensive spmtually driven excesses.
We all know what uch behaviour can do to someone who was a normal healthy person.
In th painting we see hungry ghosts", strange lo~ki~g, na~ed beings that look like h~mans. Their
necks are very small and their bellies swollen. Therr bps shrivelled up. We see them trying to satisfy
their desires. They cling to some substance but cannot find any lasting relief in it. They have become
restless spirits living in a world of imaginary objects that they desire. Obsessed by the objects oftheir
desires they have lost their inner balance, and contact with the real world.
In the painting the pretas cannot swallow anything as their throats are to narrow. Anything that finds
its way into their stomach turns to fire. You can see it coming out of their mouths. They have to suffer
and are never satisfied. Whatever action is taken to try and quench this thirst is making things worse.
It is like trying to put out a fire by pouring petrol over it. The nature of such desires is that they can
never be satisfied.
Hungry ghosts are outcasts, criminals, or dysfunctional in every possible way. Their behaviour is no
longer human. Here is where the word PRETA comes in: "hungry ghosts" describes what they have
become. They are lost in their addictive habits and are not interested in finding a way out. They
refuse any help. They do not want to pause to look for the cause of their problem. There must have
been a reason in the past why they started their habit.
In this.realm, Buddha brings the Pretas "Amrit" his teachings in a liquid form. It is easy to swallow
and w1ll not turn to fire. It will transform their desire for sensual objects into a desire to find the true
nature of their problems and their own selves. Buddha is seen here in his most compassionate fonn
as Avalokiteshvara.
32
J-f R ALM
TH ANIMAL
Animal ar driven by h ir unc ntr liable instinct . Th y liv in con tant ar ofb ing kill d and
aten. Th ir ign r nc i
y t mak u c of. They ar a y t contr I nd conditi n. W k p th m
a pet in ur h c , inc ge and qu rium . W train th m t w rk n r u . H
d nk
muJ , x nan
m Is do work fl r human in many c untri . th r anim l r br d fi rm
top~ uc ani al produc , milk, c ,.g \ fur, r ub tan
fj r m di , I and indu tri 1u
..
p lov demonstrated in his famous experiments. For instance
.
.
to condition a av
.
d.k
d h .
'
An1mal ar ea Y
. h
ount of eggs hens are locked 1n the ar , an t e hght gets
t produce twice t e am
'
.
.
nowadays 0
d . a period of24 hours. As a result, they will lay an egg twtce a day.
.
.t h donandofftwtce uring
h
.
WJ c e
.
c.
~ective
conditioning
are
food
and
fear,
hence
t
e
express
ton,
carrot and
The two main too 1s !Or ell
.
. .
1
Th' . h
. Food
.
.
d
ward ' and
on .tnsttnctua
responses. IS 1s ow
stick
IS use as are
. fear as a threat, play1ng
.
.
edto doJobs or perform in a circus. Wtth the nght batt, you can catch almost any
. are tram
anunals
animal.
:e
J. t like animals humans can also blindly follow their instincts regardless of the results.
see it all around us. Governments and the money making machine make use ofhow easy it is to
condition us into certain behaviours to obtain power and money, and to keep it.
By exploiting our fears and desires, they make us do things that are not good for us and our planet.
They send soldiers to other countries to kill innocent people. Force people in poor countries to wor
for next to nothing. Take away precious resources and waste them in useless experiments.
The fear ofpunishment, to be put in jail, to lose your job, causes our society to accept being condition
by a minority of rich and powerful people. Fear makes us work for them and keep quiet, just lik
animals. The same conditioning is happening on a family level, in school, at work and in any othe
organisation. Religion is no exception.
Fear makes us do things that are harmful to us and others. Once we are conditioned, we convenient!
forget that we're not doing the right thing. In time, we do it over and over again and become numb.
Every day the media show us things that we should not accept, over and over again. In the end, w
don't care any more. Our mind has become numb. We do things because it is easier to do them than
to question why we do them. The same happens in our day to day lives. We accept manipulation.
Just like in the animal world we are dominated by the strongest, but unlike in the animal world, th
powerful are not protecting us but destroying our resources, food, water and nest: our planet.
We have many expressions in our language about humans behaving like animals, weather pig, cock,
weasel, snake, snake, fox or slug. All are negative forms ofbehaviour. When we behave like aniritals,
conditi~ned, acting out of fear, we will experience the result of this behaviour. Right now mo t ofth
planet ts unhappy because of it.
In the painting, B~dha is holding up a book. He is showing us that the way out i to tudy
for the cause ofthis problem. By thinking, study and talking with Iik -minded fri nds, th
.P opl reachh a na
i all d HE
. . la
h re om
.
f mind r r a1m . . h a n~ ht h t a p
ind
The upp r s gm nt ofth lX tat
d Unlik th hn ~an
. . at nlp rary tat fm .
01
goodd
ddh
th
con equenc of perfonntng
.. .
lat lib Bu 1
end up for ver a a r ward "'1 ran tmm cu
1 c. ofpleasur ey
'ft d h h
. . d . t b ing wh ltv a lle
.
1pleasures They are gt e wtt p ystc
Th patnnng pt
. . d 1 ng 1n ensua
.
.
. . .h
d pend all th tr ttme tn u gt.
Th
have
armies
at
therr
servtce
to fight o
h e tn nc an
.
h t uffenng.
Y a1s0
v
h
t'me to help them Life is too easy and the reasons to do se -enqutry,
others I ou ave no 1
d
something more positive for yourself or others se~m to ~a~e ~an~she~. You become lazy an st
looking into ways to accomplish more with your hfe. Gammg mstght mto your true nature and r
ere tive living has come to a full stop.
.
Living with too much money, comfort and luxury make you feel like a god, a hero that will ne
suffer or die. You might think that you are better than the others around you and think nothing c
happen to you. Meanwhile, your attachment to this lifestyle is growing and you will fmd out h
much you are attached to it on the day that it will all change for the worse. You won't be prepared
this sudden suffering. The day you loose all your sensual objects, good health and peace of min
will be such a contrast that it will feel like hell. ("how does it feel' -like rolling stone- Bob Dyl
In this realm Buddha appears with a Tibetan music tring instrument. He is tries to reach you throu
your sensual pleasures. He is using music and poetry to make you see your ignorance. He offers y
a chance to wake you up from the dream you are living singing to you that you are only i
temporary state. It is only one of the six state you can find yourself in in this life. You ha bee
proud and arrogant because of your good luck. In your ignoranc you hav forgott nth
impermanentnatureofthings.Andgreedha stopp dyoufromb ingcompa ionat.
Ill
Nl: ttoth r altnotblis isth r 11tnofth
Ul
. lnth l intin(
'\rt 1i s of the o is fi ,htin) forth ~~rruits ofth kalr nt ru tr ~,
Th asuras are jealou their tate of min? dro~ed in an obsession with power. They want the gods'
power and bli s. Th yare victims oftherr own Jealousy. They want the same power and pleasures~
the god and use violence in an attempt to get th~m.
The asuras represent people who use force and dtshonest ways to get what they want. Cheating d
'b
h
h
an
lying cleverly they get the position, the power, the JO , ort e posses~tons t. ey w~nt. In our ~mpetitive,
materially driven world you have seen everywhere people ustng dtrty tncks to ga1n power or
pos essions. The asuras represent this trait.
Asuras spend much oftheir time thinking of ways to outsmart others. They are ignorant ofthe results
of their behaviour. Their own state of mind is far from peaceful, and they create lots of"bad blood'
around themselves through their actions. Not many people like them. They cannot trust anyone,
e en friends. They can only keep their position as long as they have the power to dominate the ones
below themselves. It means that they are always fighting someone, to get power or to stay in power.
They are tormented by their jealousy, trapped in a never ending cycle of suffering.
In this realm Buddha is painted cutting away the darkness of ignorance with his "sword of wisdom
'
so that their true nature will shine again.
in t
tin g 't n h
t tnind Jnd tin ~ p
b
t
~rv
th
t f I a . ur
lrts
tn
h
u
'll
Uli
un
rin .
I u i lll't i h r n h 't
nh \' r. on
\\
ht h
t tint
t in It in
f urtin1 .
In th
i r aim w ha
s c mstate
We have only this moment in time, now, to work out and understand the things that happen to us. We
cannot change the past and the future has not yet happened. We only live now and can do somethin
now in this moment. That is why Buddha, in the Mahanidana Sutta, takes this moment and splits ft
into twelve parts to show what happens in every moment, in everybody's life.
Things seem to "happen" to us. We are plunged into a "state" before we even have realised what has
happened. It is a fast process and we might have never taken the time to look at it.
What does really happen in every split second in our life?
It all happens so fast that Buddha has cut it up into twelve parts. This helps us see how we get
' reborn" in each moment, each time we say or think "I" in this life. I am so good I feel bad I am ba~,
I am so sad, I am miserable, I want to be rich, I do not like you I love you. Anew I' gets reborn
eachtime.
.
Buddha spent his entire life explaining to us that this is the only cause of all our suffenng.
.
h
t you There are no gho t' ,
From moment to moment you are responsible for what ts appentng 0
. t
c.
taken ideas ofhow you e 1
"gods", "God", "spirits" or other beings to blame, 10r your m1s
th
e expenenced peop e, you
Bywayofselfenquuyanddtscusstonswt mor
'd
d orne ilenttim mighth 1
are different from what you always believed to be. Goo~ gm a~~;n again.
you to see this all confinned, from moment to moment, time an
u r th n givin thing y u p ri n
n m r a 1 bel [t gh h
W w fi t wtth ur judgm nt . m tim w
h
mt t av been th wr ng label
.
..
c pt w 1w 'fe I' t b
.
.
and nd up With up r tltt u b li -5 . Pr yin t tatu d . .
. tru Wtth ute mination,
d nation t t mpl pri t will n t h lp y u t find th
tng ntual In fr n~ fthem, acrifice and
for
rything y u hav cau d v nt t happ n in cau .c allY ur uffenng. ~ u arere pon ible
.
.
. .
Y ur 111 e andy u are the 1
h
on Y n t at can do
m thtng ab ut Jt. Blamtng tt on m thing r m b d . b . .
fr m m m nt to mom nt.
y 1 eing tgn rant fhow you really exi t,
THE 12 LINKS
Th twel pictur in the ut r circl of th Wh lfonn an endle cycle. ach picture show the
re ult of what happ n d in th on ( b for .
Eery plit econdbeginswithwhatwebringalongintothatmoment.The eb com ftxedcondition
at that point where the moment starts. It creates a scenario forth beginning moment. The e factors
are represented in the frrst five links. The actual moment tarts from the ixth picture.
Going round clockwise and starting from the top, here are th image and what they repre ent:
-a blind women walking to a aby .
-a potter making clay pot
-a monkey
-a boat with a man
-a h u e with wind w
-a c upl having x
-a man with an arr w in hi Y
-a man drinking ale h 1
-a man r w men picking fruit
.
-a oupl at th tim fth c nc ptt n fth ir baby
_ w m n giving birth
_ c rp b ing arri d t th
m t ry
1. IG ORANCE
2. MENTAL 'CONCOCTING'
3. CO SCIOUSNESS
4. MIND/BODY
5. SE SE BASIS
6. CONTACT
7. F LING
8. RAVING
9. ATTA HM NT
10. B COMING
11. BIRTH
12. D AD
.
.thy u t
v ry m m nt.
o1n
li111 . sh
1.
\alkin
y.
\ e do not understand what is happening to us. All day long we are actin
..
e do anything to live out wh.at we think we are. All day long we try to get what we want and avoid
h~t we do not want, pre~end1ng that we are somebody. And every night we are so exhausted from
actln~ out the one we th1nk we are, that we need to switch off and sleep to recover. And in the
mo~g we get up and and go on doing the same thing all over. We pick up the mask and put it on
agam.
We call people friends when they confrrm our image and when they do not, we do not call them
friends. When we loose good friends, that image is in question and we might find ourselves in mental
stress. We need friends to confmn our self-created image. We are even capable of changing country
job, relationships or religion just to fmd people that do confirm it.
The "I ' or image we have created does not exist but in our minds. It also depends on causes and
conditions that change all the time. When we loose partners, jobs or loved ones we feel that we are
no longer the same person.
We do not like unexpected changes, impermanence. We might conveniently adapt our image to suit
a new situation, but the moment might come when we will need to change it again. When our world
suddenly collapses, we need professional help from a psychotherapist to come to tenus with the real
nature of things.
orne degree of ignorance of and wisdom about who you really are i on ofth factors you bring
ery moment in your life.
2. THE POTTER-ACTION
Th c nd image is of a man making clay pots. With his knowledge and e p rience h is giving form
t th clay.
arc gi ing _form to our live using the amounts of wisdom or ignorance, which we brought with us
from th pr vtou moments. And the end result is visible in what we have created until now in our
pr ci e ituation in life and our understanding of it, just like the quality ofthe clay pots reflect
' how
aood
the
potter
is.
0
We can ee by the outcome of our thoughts, words and actions how wise, or ignorant, we are.
Ev rything we think do or say, leaves a trace behind. You can remember a thought you had. Someone
might repeat your words. You and others will recognise something you have made or done, as
"yours . Your way of doing things. Once you have said or done something it is impossible to take it
back or to reverse a situation. You might not have realised the impact of your thoughts, words or
deeds and you have already entered the next moment.
A more or less developed skill in thinking, speaking and acting, is what we take to the next moment.
3. CONSCIOUSNESS
.
in frombranchtobranchinatree,orjumpingaboutinahous.
In the picture we ee a monkey JUIDP g
that ur con ci u ne s also jump from one thing to another. It needs a obiect
c uld ay
.
d h h
.
b.
J
, 10r
, ithout it, w ar not con cious. It i only activate w en t ere ~s an o ~ect to be conscious of
through our i sen e : hearing to~ch, ~ight, tast~, s~ell and consciousness of mental processes.
w can try t con entrate on one thing like breathing m and out. As much as we try to stay with it w
find that we ha e no control it. Our consciousness seems to jwnp from one thing to the next. It c~ul~
4.
h f\
tr
n , unit
d ... n . -tntn t
h ni m. h
urb di
nd ith ut th b d th r i n pt
ytnb li
ntn
ti n t
urlivc
nd
pl in th
fLifl
nmrup = nJn
n
nn
_ indi idu 1ity r individual
Hu
Kh ndh
r fn rna nd rup i . .. m ntality and phy i ality . pa
nti I and
mp
d fth fi
. 1 P t r J k n Buddh d
5. TH SIX S NS S
In the picture we se a hou e with door and wind w . Th h u
mpty.
Th ix n ?~ga~ ar v hicle to ~a infonnation to the mind, but do not collate or interpret it.
They only I t 1t m hk a camera or nucrophone would. That's why the house is empty.
The ix en e ar what we use to stay in contact with the world around and inside us. The first five
n are hearing touch, sight, taste and smell. In Buddhism, the sixth sense is the awareness ofall
th mental proce es in our mind. The first five only relay to us plain facts and the sixth gives us the
awareness of feelings ideas, visions, interpretations, explanations, thoughts, judgements, or
compan on.
The five pictures we looked at so far depict what we bring with us into every split second, into every
new moment. You start every moment with what you have accumulated beforehand:
1. A certain amount of wisdom or ignorance
2. Habits and skills you have learned.
3. A degree of consciousness.
4. An understanding of the body and the mind.
5. ix senses that are " our masters or ours laves"
Th next picture will show us how how we start every moment.
tw 1 v
h vin , fi
t '
nta t '. It i th fi
t tim
th
tb r.
ry m m nt tart with a contact b tween one of the ix en es and a mental or physical object.
bring all what w have en in the fir t five paintings into this meeting, all our "tools", all that
ha 1 am d. But ther i not yet a. result. This
image,~shows that first of
all, a meeting takes pi ace
we
h.
betw en our i en e and an ob~ ect, not mg e1se. vv1e are not yet usmg any ofthe ignorance or
wi dom w bring with us.
7.
LI G
- In the picture we cc a lnan with an arrow in hi ey 'which he ~ trying to pull ut.
)r
n1pl
p n
h tis h t
nt
I mt fr m ur ~ lin 1 in th m m nt b
it.
v r
in p rh p with in r
pit. v; u n v rr h th nd it.
kin ~ r.
m
ann v r tv
Fe lin 1
w rid i p nt n fc lin
All th
(Ry ...., . .,...., ........
r,
yt
t. h rc i
nth au
will. t( p.
>nly rc' I, I stin, fitlfilnl ntis f >und in dis >
t thin
, thtt h pp s in v ry n or
nt, fl r
n n
'l
t lin
tn
it 't ,ain.
,lnt
i h, hl
Hefi i on p1ac in thi circl of d p ndent origination where we can u e our wisdom or
. preVIous
.
. s l aves to feelings.
common
en e accumulated m
moments to avo1'dbecom1ng
In e ery moment, there is a point ~here you start doing something because of a feeling you just h
ad.
You might think say or do something as a consequence of that feeling.
That feeling came as a result of a contact made by one of your senses, with an object. It could b
external stimulus or a mental object, like a memory.
ea
Feelings always come after a contact, and only then. It is a chain reaction, we have no choice in this
matter. We cannot choose to have a feeling or not, it happens automatically.
Trying to repeat a feeling is not possible. It will never be the same, because what we bring into the
moment is slightly different. The amount of ignorance and wisdom has changed. Sometimes the
feeling is better and sometimes we are disappointed.
But nevertheless we will keep trying to quench our thirst as a result of a feeling we want to have
again. This point in every moment, is where the conditioning starts.
9.A TACHM NT
1~ th next pictur . i of a man r woman picking fruit from a tr . F ur ba t are full air ad . but
t Ycann t top wanting m r . Th four ba k t ar r pr nting th fi ur fi m1 f attachm nt:
1. tta h:rnent t
n ual pi a ur .
ttachm nt t wr ng id that caus mor uffering r u or oth r .
3. ttacbn1ent to ritual and c r monial fun tion .
U ually ordinary people cling to the way of morality in order to have minds that are peaceful
because of the goodness that they do. this state can last for as long as the causes and conditions of
their goodness do not change. But when those causes and conditions change or manifest their
uncertainty and selflessness (Annatta) and become dissatisfactory (Dukka , because clinging has
arisen then a knowledge of morality alone will not be able to serve as a refuge. And so it becomes
necessary to tum to the ultimate truth, such as Dependent Origination, in order to alleviate the feeling
of dissatisfaction which becomes greater and greater. That is it is necessary to have a mind which is
above the idea ofhaving a self or of anything belonging to a self, a mind which is even above the
ideas of good and bad, merit and demerit, pleasure and pain. In this way it is possible to eliminate
completely dissatisfaction or suffering. Teaching Paticcasamuppada (Pali language: dependent
origination) in such a way that there is a selfpersisting over a series of lives is contrary to the principle
ofDependent Origination. And contrary to the principles of the Buddha's teaching which teaches
people to eliminate the feeling of self, to be completely above the feeling ofbeing a self. Therefore
Dependent Origination is in no way concerned with morality, which must depend upon a theory of
etemalism, a theory that depends upon the existence of a self. [...]
One thing that we must help each other to be careful about is not to explain Dependent Origination,
the heart ofBuddhism, in terms of animism, which teaches that there is a mind or a spirit or a soul or
some such thing which is like a ghost- a "self' that is born or is in the body all the time after birth. If
we examine the original Pali scriptures, the teaching as given by the Buddha himself, we will see that
they are clearly divided into matters of morality, for those still attached to an etemalist view and
matters of ultimate truth, which are intended to eliminate both the etemalist and the annihilationi t
points of view. Later on, during the time that the commentaries were being composed, there rose a
widespread tendency to explain matters of ultimate truth in terms of the etemalist theory, including
such matters as Paticcasamuppada. Whenever the opportunity arose explanations ere gi en in
tenns ofthe same person who died. sometimes everything was explained in tenns ofgro materialism.
f r , amp I , hell wa xplained a a place beneath ~he ground and a place that a person went to
0 nl aft r d ath. No r fi r nee ~a . made to h.ell that ~n es m the flow of the Dependent Origination,
f arful kind fh II whtch 1 pr ent m thts hfe. If any reference was made to hell as arising
frrn111rc.u 1111g ac rding to th law ofDep ndent Origination, it was usually located under the earth
aft r d ath''.
PTI N
ing.
...
J 1. BIRTH.
. . .
The conception that took plac in the Ia t pi ture n w leads to. hirth.
What is born in every moment is a differ nt way fJ king at wh we. re, l wh t
t n'
t
1
~
f
,t w w n . vv1
born i~to d~11ere.nt states o mmd a w hav een in the ix cgmcnL~ in th middl ofth Wh 1.
Thi btrth IS a dtrect result of what we hav learned in them m nts th t c me before In v
moment there is a possibility to change to be born again.
ry
Here life is given to the ideas we conceived in th previ us pictures. New p ttems of think in ,
speaking and acting are now enacted. You might tart d ing thing in a dif crcnt w y. And a ai it
might generate more or less suffering depending n y uri gn ranee r wisdom.
Each moment gi es birth to new ideas about how y u e y urself, h w you cxio,t, who yo really
are.
~The\\ ord 'birth refers to the arising of the mistaken id a " I ', mysclf'. f docs no rc cr
ph_ cal birth, as genernlly supposed The mistaken as umption that this word birth' rcfcp, to phy il:al
inh a major obstacle to comprehending the Buddha s teaching' . ('ackson, p 1()~ I l I JJJ fA I ASA
4
B
Be
no-r-~~Y"r\.r~n~
1906-1993 SuanmokThailandJ
thi matter of the' next life '. One sma11 rr
d trine ' hat there is an eternal self or' atta
he himself ill be reborn again . P1 5, Jac
#
iiJ m kc i th a~~a ,
j c ha
hi" - the
(; Jd
d 1 tand that th w
"birth' and pas away" in the language ofDependent Orio1 .
. .
.
' "
'
cnahon
l: ifl m an in _th
n mg and p tng a~ay ofth I concept only. Don tconfusethis
withth intl t d n fth languag ofAbhidharnma ortheeverydaylanguageofordi
in b m m an i uing forth from a mother' womb and passing away m~
un
p?4
ans
lo~r " ' n 111 t r thi kind . birth fth 'I ) h r and now we will also ~e able to master the birth
th t 111
ft r
r phy 1 al d ath. So 1 t s not concern ourselves With the birth that folio
h i a! d th. In t d l t u on m ourselves seriously with the birth that happens before physi:~
d th'. Budd d
pl_O
tl i l
an 1
rry1n a d ad b d t th
tn t ry.
nything th t g
ld ag i kn
nd d ath are things that are going to happen to
f
11
. 1. that you wdl
. dte
. at the end ofyour life.a 0 usattheendof r1\1
only thing thatt. . . .rtam,
till. w pr t nd 1t 1 not tru , and we lead our lives as if it will never happen to us
w d 0 t pr par our elv s for death like we do for other things in 11.c.e ,u d h .
H vve o not teac mschools
h w t d1. . It 1 a taboo, and we do not talk about it in public.
w ar
not con ious that the fear of death makes us behave in certain ways during our lives.
Wh n w are born in this way, fear and anxiety spread over anything connected with pain and
illn or d ath which will come in the future. In fact the pain, illness and death have yet to appear,
but w uffi r because we always see them as my pain, my old age and my death. We especially
uffi r wh n it app ars before us. We are afraid ofdeath all the time without knowing it. We hate old
a b au we think it will come to "me". If only we don't have the I concept, then old age, death
and o on will have no meaning".Buddhadasa p57
D pit not knowing what is going to happen to us when the body dies, we have gi~en b~ to the
id a that w are the body. There could be a next life, but there is no way to find out If tha~ Is really
tru . Buddha aid that h could not answer this question. Scientists have not found any evidence to
pro it ith r.
I k d
v ral Rimpo h
but th
an ha e m ntal birth
man
I fbirth and tincti n th Dhammi d trin
hi h m
"Therefore, one round ofPaticcasamuppada (Wheel of Life) is nothing more than a manifestation of
stupidity which allows one kind of suffering to arise once: suffering because something satisfies or
does not satisfy, or we don't know if it satisfies or not. When there is attachment there is suffering
Buddhadasa p57