As discussed in the early chapters of the book, nothing exists inherently but arises in dependence on certain conditions. In the Rice Seedling Sutra （120）, the Buddha places this truth within the context of the cycle of life.
In the sutra, the Buddha states: ‘Due the existence of this, that arises’. This statement affirms the Buddhist view that life is neither god-given nor fatalistic, but the result of particular causes and conditions. The Buddha elaborates on his earlier statement later in the sutra, when he says: ‘Due to the production of this, that is produced’.（121） Because phenomena are compounded and impermanent, they are able to produce new phenomena. If, for example, a seed was permanent, it could never evolve into a flower.
Although the twelve links of dependent arising are presented in a specific order, they form a cycle and arise as a result of multiple causes. For example, although ignorance is placed first in the causal chain, it is also a result. Without birth, a later link in the chain, there would be no being in whom ignorance could manifest.
As stated above, the ‘first’ link is ignorance,（122） which in traditional drawings is symbolized by an old, blind person hobbling along with a cane. In the context of the Buddha's teachings, ignorance refers to not knowing the truth of how things actually exist.
Because our view of self and phenomena is incorrect, we respond to the outside world in an inappropriate way. This is called afflicted action, and is drawn as a potter moulding clay. In the same way that a potter takes clay and creates a new form that is dependent on his design, a person ignorant of the truth creates causes corresponding to his motivation and subsequent action. Additionally, the potter's wheel stands for the whole cycle of life, which continues to turn as long as we create new forms.
The third link in the chain is consciousness, symbolized by a monkey inside a house. Because
consciousness is the product of ignorance and afflicted action, the mind is agitated, and consequently the monkey is shown leaping from window to window.
Name and form is the fourth link, and is depicted as people being carried in a boat. The boat represents form, while the people denote mind.
An empty house with six openings depicts the fifth link in the chain of dependent arising. This represents the six senses.(123)
The next link is contact. This is traditionally drawn as two people kissing, which signifies a meeting of sense organ, sense object and sense consciousness. Without all three arising together, there would be no sensation. For example, an eye that was independent of eye consciousness would be unable to perceive the outer world.
Contact is the basis for feelings, which is the seventh link. Feelings can be distinguished as pleasant, neutral, unpleasant or mixed, and the drawing that is associated with this link is that of a person with one eye pierced by an arrow. This is symbolic on two levels. Firstly, even though the eye is small, intense feelings are aroused through its perceptions. Secondly, feelings inevitably lead to pain. This is obvious when the feeling is unpleasant, but in fact even pleasant feelings
result in suffering. This is because they generate an unquenchable thirst for more, which leaves us feeling unsatisfied and disappointed.
As stated above, pleasant feelings give rise to attachment, and this link is shown as someone drinking liquor. Even though the negative effects of excessive drinking far outweigh any short-term
pleasure, it is difficult to give up the habit. When this becomes obsessive, it causes unrestrained craving, which is the ninth link in the chain, symbolized by a monkey crazily devouring fruit from a tree.
Action that flows from a mind crippled by desire and attachment leaves deep karmic traces in the mind, which are the seeds of a new existence. This is the tenth link, represented by a heavily pregnant woman, while birth forms the eleventh link. Here, the ripening of karmic propensities is symbolized by a woman holding a newborn child.
The twelfth and final scene is of an old man's corpse lying on a rock. This denotes the process of aging and dying, which in fact begins at the very moment of birth.
These twelve illustrations are traditionally drawn in the shape of a wheel, with the first link on top. As a symbol of the driving force behind the links, the three ‘poisons’ — a cock, representing desire; a snake, symbolizing hatred; and a pig, embodying ignorance — are drawn at the centre.
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(120) Skt. Shalistamba Sutra.
(121) Dalai Lama, 1992: 7.
(122) Skt. avidya, which literally translates as lack of light.
(123) eyes, ears, nose, tongue, body, and mind.
related post: Appendix 2： Training in Bodhichitta
Source Of Information:
《Releasing Life: An Ancient Buddhist practice in the Modern World》, by Shenphen Zangpo (Stephen Powell), distributed by: Persatuan Penganut Agama Buddha Amitabha Malaysia, 90 & 92, Jalan Pahang, Gombak, 53000 Kuala Lumpur, Malaysia.)
*** The information provided above does not contain personal opinion of this blog.
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