Arrows = How it Moves

In Ven. Mogok Sayadawgyi U Vimala's Paṭicca-samuppāda wheel diagram, the arrows are dynamic visual elements that illustrate the movement and interdependence of the cycle of Dependent Origination (D.O.), guiding yogis through the process of arising (samuppāda) and potential cessation (nirodha). These arrows, rendered in red, are strategically designed to reflect the causal flow across the wheel's nine rings, four quadrants, and central vessel, aligning with Mogok’s emphasis on observing the khandhas’ momentary processes. The two distinct arrow types—double-headed connectors and curved arrows—serve specific functions, enhancing the diagram’s role as a meditative tool within the VAKT (Visual, Auditory, Kinesthetic, Tactile) learning framework.

Specification

• Double-Headed Connectors: These arrows, marked with "LINK" labels at key junctures (e.g., between Phassa-Vedanā and Vedanā-Taṇhā), indicate specific link-bridges between the 12 nidānas (links) in the fifth ring. They are bidirectional, symbolizing the mutual dependence of cause and effect in both forward arising (anuloma) and reverse cessation (paṭiloma). For instance, the double-headed arrow at Vedanā-Taṇhā highlights the pivotal moment where feeling can either perpetuate craving or be intercepted for liberation. These connectors span across rings and quadrants, connecting the inner vessel (Avijjā-Taṇhā) to the outer chain (Jarā-maraṇa), with approximately 12-15 such arrows distributed to cover the nidāna sequence.
• Curved Arrows: Two curved arrows represent the broader movement of the wheel:
  • Cyclic Path: A clockwise-curved arrow traces the perpetual motion of saṃsāra, looping from the central vessel (roots) through the middle rings (nidānas, continua, periods) to the outer chain (binding), and back via the central loop arrow. This reflects the three vattas (Kilesa, Kamma, Vipāka) feeding into each other endlessly.
  • Exit Path: A counterclockwise or downward-curved arrow, often aligned with the middle downward arrow, indicates the cessation path (nirodha). It moves from the outer layers (e.g., Jarā-maraṇa) inward, reversing the cycle by breaking links like Vedanā-Taṇhā, leading to nibbāna. This path is supported by the four blue pillars, which guide the yogi toward the Noble Eightfold Path.

How it Moves: Functional Explanation

• Double-Headed Connectors: These arrows move the yogi’s attention across specific nidāna pairs, illustrating how each link conditions the next. For example, start at Avijjā in the vessel, follow the double-headed arrow to Saṅkhāra (formations), then to Viññāṇa (consciousness), and so on, up to Jarā-maraṇa. The bidirectional nature allows reverse tracing during meditation to practice cessation (e.g., stopping Taṇhā by noting Vedanā’s impermanence). They are kinesthetically traced with a finger or mind’s eye, engaging the VAKT method’s kinesthetic component.
• Curved Arrows: The cyclic path moves clockwise, starting from the central vessel (Avijjā-Taṇhā), spiraling outward through the rings (e.g., Kamma Vatta in middle, Vipāka Vatta in outer), and looping back via the central arrow, mimicking saṃsāra’s endless turn. The exit path, by contrast, curves downward or counterclockwise, beginning at the outer chain (Jarā-maraṇa) and moving inward to the vessel, symbolizing the reverse process where cessation of ignorance ends the cycle. These arrows engage visually (tracing the curve) and tactilely (feeling the shift in focus during meditation).

How to Point and Talk

When presenting this section (e.g., in a Dhamma talk or workshop), use a pointer or finger to guide the audience through the arrow movements, linking them to Mogok’s experiential focus:

• Introduction to Arrows: "Let’s explore how the wheel moves with its arrows [hold up the diagram]. We have double-headed connectors for specific links and curved arrows for the cyclic and exit paths. Point to the center [tap vessel]—this is where it all begins."
• Double-Headed Connectors: "See these double-headed arrows [trace one at Vedanā-Taṇhā]. They bridge links like feeling to craving [move between rings]. Start at Avijjā [point to vessel], follow to Saṅkhāra, then Viññāṇa [trace outward], and back to note cessation [reverse trace]. This is where you break the chain—meditate on each ‘LINK’ [pause at marker]."
• Curved Arrows (Cyclic Path): "Now, follow this curved arrow clockwise [trace from vessel to chain and back]. It shows the cyclic path—Avijjā fuels Saṅkhāra, leading to Jarā-maraṇa, then loops back [circle the rim]. This is saṃsāra’s turn [emphasize with hand motion], driven by the three vattas."
• Curved Arrows (Exit Path): "Here’s the exit path [trace downward middle arrow]. It moves from the chain [point to rim] back to the vessel [tap center], reversing the cycle. When you stop Vedanā, Taṇhā ceases [point to link], leading to nibbāna [pause]. Use this path in meditation."
• Integration: "The pillars [tap each blue line] guide these movements. Trace the arrows kinesthetically [demonstrate], feeling the flow to deepen insight."

Tips: Use a large diagram; encourage audience to trace with you (kinesthetic learning). Relate to personal experience (e.g., "Notice your own craving loop"), aligning with Mogok’s VAKT method. Pause for 15-20 seconds per arrow type for reflection.

Similes (to make it land in one minute)

Use these four pictures-in-words while you point. They compress the whole wheel into something a new yogi can see and feel instantly.

• Āsavas = Axis (engine of the spin).
  Point along the upper vertical arrow: “These fermentations are the axle that turns the wheel.”

• Avijjā–Taṇhā = Container (what fills the hub).
  Tap the inner small circle: “Ignorance and craving are the vessel at the center—what’s sloshing here drives everything outwards.”

• Saṅkhārā = Pillars (what holds the frame).
  Trace a blue radial line from hub to rim: “Formations are the pillars—they brace the four sections (Cause/Effect/Cause/Effect).”

• Jarā-maraṇa = Chain (what binds at the rim).
  Sweep the outer circle: “Aging-and-death is the chain—the binding rim of saṃsāra.” Then show the red turning arrows: “See the continuous spin?”

Clean Content Mapping (what sits where)

1) Four layers / time-bands (read clockwise)

• Layer 1 — Past Cause (1–2): avijjā → saṅkhārā. “Seeds sown.” Receive as past; don’t meddle.

• Layer 2 — Present Effect (3–7): viññāṇa → nāma-rūpa → saḷāyatana → phassa → vedanā. “Five results.” Prime observation zone.

• Layer 3 — Present Cause (8–10): taṇhā → upādāna → bhava. “Fuel line.” Restrain here.

• Layer 4 — Future Effect (11–12): jāti → jarā-maraṇa. “Harvest.” Receive with wisdom.

Trainer’s shorthand: “Two causes, five effects” = the two cause-bands (Layers 1 & 3) and the five present results (3–7) you learn to observe.

2) Twelve nidānas—where they sit

• Past Cause (Layer 1): ① avijjā, ② saṅkhārā.

• Present Effect (Layer 2): ③ viññāṇa, ④ nāma-rūpa, ⑤ saḷāyatana, ⑥ phassa, ⑦ vedanā.

• Present Cause (Layer 3): ⑧ taṇhā, ⑨ upādāna, ⑩ bhava.

• Future Effect (Layer 4): ⑪ jāti, ⑫ jarā-maraṇa.

(Full wheel places the twelve wedges around a hub and overlays rounds/periods so you can see arising and cessation at a glance.)

3) Three connections (sandhi) — the bridges to highlight

• C1 (dead link): saṅkhārā → viññāṇa (Past → Present knowing); a fallback cut if you missed C2.

• C2 (living hinge / primary cut): vedanā → taṇhā (Result → Cause); train here hourly.

• C3 (death hinge): bhava → jāti; shows why C1/C2 “save futures.”

Teacher cue: present these as dashed “short-chords” across bands; do NOT draw illegal skips (e.g., phassa→taṇhā).

4) Three vaṭṭas (rounds) — overlay for talk-through

• Kilesa-vaṭṭa (defilements): 1, 8, 9.

• Kamma-vaṭṭa (doing): 2, 10.

• Vipāka-vaṭṭa (results): 3–7, 11–12.
  These are overlaid as a thin band or wedge styling (calm for results; vivid for causes) so the eye knows “observe here, restrain there.”

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One-glance teacher table (use on slides/handouts)

Layer	Factors	Period	Dominant vaṭṭa	Practice cue
1. Past Causes	1–2	Past	Kilesa/Kamma	Understand; don’t meddle
2. Present Results	3–7	Present	Vipāka	Observe steadily (esp. vedanā)
Bridge 7→8	vedanā→taṇhā	Now	Kilesa ignition	Cut at feeling
3. Present Causes	8–10	Present	Kilesa/Kamma	Restrain; relax ownership
4. Future Results	11–12	Future	Vipāka	Receive with wisdom

Visual spec to keep consistent in your diagram set: solid arrows for arising (anuloma), dashed for cessation (paṭiloma); accent the 7→8 hinge.

This mapping matches Mogok’s classroom flow (trace 1→12, overlay rounds/periods, stop at vedanā, rehearse the cut, then read cessation), turning the wheel into an immediate practice map.

60-second talk-track (Rim → Hub → Axis → Exit)

1. Rim (chain). “This outer circle is the chain—jarā-maraṇa—the bind that keeps the wheel turning.” (Trace the four red arrows once.)

2. Hub (container). “At the center, avijjā and taṇhā sit like a vessel that feeds the cycle.” (Tap the hub.)

3. Pillars (structure). “These four blue pillars are saṅkhārā—they divide the wheel into Cause / Effect / Cause / Effect so we can read it.” (Glide along one pillar.)

4. Axis (spin) → Exit (way out). “This axis is the āsavas—the reason it spins. And here, the middle arrow marks the exit path: at vedanā, don’t feed taṇhā.” (Run finger down the axis, then land on the downward/exit arrow.)

Memory hook: Rim binds, hub roots, pillars hold, axis spins—and the middle arrow is the way out.

Two Circles, Cross-Marked

 

 The Paṭicca-samuppāda wheel diagram, crafted by Ven. Mogok Sayadawgyi U Vimala, features two prominent circles that form the foundational geometry of this visual teaching aid, cross-marked by four blue radial pillars (supports). These circles encapsulate the cycle of suffering and the potential for its cessation, enriched with similes to guide yogis in vipassanā meditation.

• Outer Big Circle = Binding/Chain (Jarā-maraṇa Simile): The outermost ring, often referred to as the 9th layer, represents the binding chain that encircles the entire wheel, symbolizing the inescapable cycle of saṃsāra. This circle is likened to jarā-maraṇa (aging and death), the final nidāna (link) that binds all previous conditions—birth, becoming, and craving—into a continuous loop of suffering (dukkha). Visually, it serves as the rim of the wheel, reinforced by four red turning arrows that depict the relentless rotation of the cycle. The chain’s role is to hold the inner processes in perpetual motion unless broken by insight, making it a focal point for contemplating the cessation of aging and death through the Noble Path.
• Inner Small Circle = Container/Vessel for the Two Roots (Avijjā, Taṇhā): At the wheel’s center lies a small circle, the container/vessel, which houses the "two roots"—avijjā (ignorance) and taṇhā (craving). This inner hub is the origin point of the cycle, where the mind’s delusions and thirst begin, driving the entire process of Dependent Origination. It is cross-marked by the four blue pillars, symbolizing the stability of saṅkhāra (formations) that both support and perpetuate the cycle. The vessel is depicted with red ovals or text highlighting avijjā and taṇhā, serving as the axle box that holds the fermenting taints (āsavas), making it the critical area for yogis to focus their meditation to uproot ignorance and craving.
• Upper Downward Arrow = Axis (Āsavas): Extending downward from the top of the central vessel is the upper downward arrow, representing the axis of the wheel. This arrow symbolizes the āsavas (mental fermentations or taints—sensual desire, becoming, ignorance, and views), which act as the rotational force that keeps the wheel of saṃsāra spinning. It connects the two roots (avijjā and taṇhā) to the outer chain, illustrating how these defilements propel the cycle from its core. When presenting, point to this arrow and explain its role as the "engine" of suffering, urging meditators to observe and dismantle these taints through insight.
• Middle Downward Arrow = Exit Path: Positioned centrally between the upper arrow and the outer layers, the middle downward arrow signifies the exit path from the cycle, representing the cessation (nirodha) aspect of Paṭicca-samuppāda. This arrow points toward liberation (nibbāna) by illustrating the reverse process—when ignorance (avijjā) ceases, formations (saṅkhāra) cease, and so on, culminating in the end of suffering. It aligns with the Noble Eightfold Path, particularly vedanānupassanā (contemplation of feelings) to break the Vedanā-Taṇhā link. Point to this arrow and emphasize its role as the "path out," encouraging yogis to trace it during meditation to cultivate insight.

How to Point and Talk

When presenting this section (e.g., in a Dhamma talk or meditation workshop), use a pointer or finger to guide the audience through the two circles and arrows, integrating the similes for clarity:

• Outer Circle (Binding/Chain): "Look at the outer big circle [trace the rim with your finger]. This is the binding chain, like jarā-maraṇa—aging and death—that traps us in saṃsāra. Notice the four red arrows turning here [point to each], showing the wheel’s endless spin. This is where suffering loops back unless we break it."
• Inner Circle (Container/Vessel): "Now, focus on the small circle at the center [tap the hub]. This is the container/vessel, holding the two roots—avijjā and taṇhā [point to red ovals or text]. It’s like an axle box filled with fermenting taints, the starting point of all cycles."
• Upper Downward Arrow (Axis): "See this upper arrow pointing down from the top [trace it]. It’s the axis, driven by āsavas—the taints that keep the wheel turning. Imagine it as the engine of your suffering [pause], fueled by ignorance and craving."
• Middle Downward Arrow (Exit Path): "Here’s the middle arrow [point downward from center]. This is the exit path, the way out through cessation. When you stop ignorance, the cycle stops—follow this path in meditation to reach nibbāna [trace slowly]."

Tips: Use a physical diagram or projector; pause after each point for reflection (e.g., 15-20 seconds). Relate similes to personal experience (e.g., "Think of your own aging as the chain"), aligning with Mogok’s experiential focus. This approach enhances visual and kinesthetic learning, key to his VAKT method.

The Four Pillars → Four Sections (Cause / Effect / Cause / Effect)

 

The Four Pillars → Four Sections (Cause / Effect / Cause / Effect)

What the pillars do

The Mogok wheel is cross-braced by four blue radial lines—explicitly “pillars/supports”—that split the circle into four sections. These sections alternate: (1) Cause, (2) Effect, (3) Cause, (4) Effect—“Cause is paṭicca; Effect is samuppāda.” The same note set clarifies the two circles (outer chain/binding; inner container/vessel) and the downward arrows (upper = axis; middle = exit path), so the cross-like geometry is complete and readable at a glance. In Mogok’s similes: āsavas are like the axis, saṅkhāra like the pillars, jarā-maraṇa like the chain.

Quadrant orientation (locked for this project)

Place the quadrant numbers outside the wheel and keep this orientation every time (clockwise):

• No.1 – Past Cause: top-right (≈ +45°) — kilesa/kamma ignition.

• No.2 – Present Effect: bottom-right (≈ –45°) — vipāka being received now.

• No.3 – Present Cause: bottom-left (≈ –135°) — new kamma forming (e.g., vedanā → taṇhā).

• No.4 – Future Effect: top-left (≈ +135°) — projected resultants.

This implements the “four pillars → four sections” rule exactly as the teaching-aid text states (Cause/Effect alternation) and matches our master placement SOP.

What to say while pointing (VAKT script: 60–90 seconds)

1) Show the pillars (Visual + Auditory).
“See the four blue lines? These are the pillars—they divide the wheel into four sections. We read them as Cause, Effect, Cause, Effect—Cause is paṭicca, Effect is samuppāda.” (Point from center to rim along each pillar.)

2) Locate the hub and rim (Visual).
“Inner small circle = container for the two roots (avijjā, taṇhā). Outer large circle = the chain/binding—jarā-maraṇa. Upper downward arrow is the axis; middle downward arrow is the exit path.” (Tap the hub; trace to rim; touch the two arrows.)

3) Walk the four sections (Kinesthetic: trace with finger).

• “Q1 (Past Cause)—top-right: prior defilement/action sets the stage.”

• “Q2 (Present Effect)—bottom-right: results are being received now; meet them wisely.”

• “Q3 (Present Cause)—bottom-left: here is the live hinge—hold at vedanā so taṇhā doesn’t catch.” (Briefly point across the vedanā → taṇhā span; this is the primary cut.)

• “Q4 (Future Effect)—top-left: what’s seeded becomes result.”

4) Show motion (Visual + Auditory).
“Red double-headed connectors mark the connecting points; the curved pair shows cyclic path vs exit path. We learn to keep both arising and cessation in view.” (Trace the cycle arrow once, then the exit arrow.)

5) Close with the simile (Memory hook).
“Axis = āsavas, pillars = saṅkhāra, container = avijjā/taṇhā, chain = jarā-maraṇa. Our job is to find the exit right where feeling appears.” (Touch each part as you recite.)

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Presenter’s checkpoint (for consistency): Pillars drawn in blue; four sections labeled Cause/Effect correctly; quadrant numbers outside; hub/rim and axis/exit arrows present; mention the vedanā → taṇhā cut when you reach Q3

Law Of Dependent Origination an Introduction Prompts Cards

Yama Ka Sutta (Three Wrong Views)

 

Four Wrong Views froom Sakkaya Ditthi