Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
Transcript of the teachings by Geshe Chonyi
Root verses from The Wheel Weapon, translated by Geshe Lhundub Sopa:
Wisdom Publications, USA, ed. 2001. Root verses are centred, in italics, with
verse numbers added.
Lesson No: 20
Date: 18th April 2006
Verses 106-114
[106]
This butcher, the enemy Ego, is just the same. It seems as if it really
exists, but it has never really existed. It seems as if it is really true,
but it has never been really true anywhere. It seems as if it is vividly
appearing, but it is beyond the realm of affirmation or denial.
‘This butcher, the enemy Ego, is just the same’, refers to their similarity to the
analogies stated in the preceding verse, the mirage, reflection in the mirror and
so on. The commentary said that, ‘The enemy Ego,’ is our self-grasping
conception and ‘the butcher,’ is our self-cherishing attitude. In what way are
these two the same?
We perceive the self-grasping conception and self-cherishing attitude to exist
truly, to exist from their own sides but, in reality, they do not have even a
single atom of true existence. They appear to be so completely mixed with our
minds that we feel we will not be able to separate them from our minds. We
believe they have entered into the very nature, the deepest recesses of and are
an essential part of our minds. This is how we feel.
But our feelings are not concordant with reality. When we analyse with logic
and reasoning, we can see that it would be wrong to say that they actually
exist inherently in the way they appear to us? Why?
If they existed inherently, that means their existence came about without
depending on causes and condition. If they came about without depending on
causes and condition, i.e. they are inherently existent, then there would be
nothing we can do to weaken or destroy them. But this is not the case. We
know that it is possible to weaken the self-cherishing attitude when we apply
the antidotes. If our self-cherishing actually weakens, that is a sign that the
self-cherishing attitude is not fixed and immovable. We can thus make the
logical assertion that, ‘Our self-cherishing and self-grasping do not exist
inherently because they can be destroyed or removed.’
When we look at any phenomena, they appear to us to be permanent and
unchanging. Although this is how phenomena appear to us, in reality, it is not
like that. Things do not exist in such a way regardless of:
 the time frame we are referring to, be it in the short term or long term;
 time itself, i.e. it is inherently existent at one point in time and not
another; and
 the place where the phenomenon is i.e. the phenomenon is not
inherently existent in one location but not another.
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Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
In essence, all phenomena do not exist inherently regardless of the time frame,
time or place.
‘It seems as if it is vividly appearing,’ refers to how phenomena appear to us to
be able to stand on its own two feet, without depending on anything but this
not how phenomena exist. Why? Because we are under the power of our
mistaken conception or consciousness.
Since phenomena do not exist in the way they appear to us, therefore
phenomena, ‘is beyond the realm of affirmation or denial.’ ‘Affirmation,’ means
to superimpose something so the mind that believes all things exist truly, that
is affirmation. The mind that thinks, ‘If all phenomena do not exist truly, then
they do not exist at all,’ such a mind is a mind of denial or deprecation, i.e.
deprecating reality.
How are all phenomena, ‘Beyond the realm of affirmation or denial’? Since all
phenomena do not exist truly, that means they are mere appearances and
exist conventionally. This particular fact about the existence of phenomena
eliminates both affirmation and denial and this is how all phenomena lie,
‘Beyond the realm of affirmation or denial.’
[107]
And as for the wheel of actions, it is just the same: though it lacks an
inherent nature, yet it appears, like the reflection of the moon in
water. Actions and their consequences are a variegated multitude of
falsehoods. Even though they are just appearances, I urge you to
embrace virtue and avoid sin.
‘And as for the wheel of actions, it is just the same’: It is the same as saying
that cyclic existence, ‘the wheel of action,’ does not exist inherently or truly.
What are the main causes of cyclic existence or samsara? It is our selfgrasping and self-cherishing. If these two causes – self-grasping and selfcherishing do not exist inherently - all the afflictions that are their products
cannot exist inherently as well. This will include karma, the actions that are
motivated by such afflictions. Such actions also do not truly exist, do not exist
inherently. They are all mere appearances.
‘It is just the same,’ refers to what we have already established earlier, through
logic and reasoning, that the causes of samsara, self-cherishing and selfgrasping do not exist inherently. If that is the case, then the products of selfcherishing and self-grasping, including all the afflictions or karma motivated
by such afflictions, do not exist inherently.
The last few verses are all dealing with emptiness. We had discussed how all
things do not exist inherently and the reasons that support such an assertion.
One of the lines of reasoning we applied was how the object of negation is
neither:1. one with the basis of designation nor
2. different from the basis of designation.
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Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
Through that analysis, we come to the conclusion that the object of negation
does not exist. That is how we established that phenomena do not exist
inherently. If that were the case, then the next question would be, ‘How then
do phenomena exist if they do not exist inherently’?
If phenomena do not exist inherently, then how do they exist? Phenomena
exist conventionally, as mere appearances
How would we then posit cause and effect? We can posit that cause and effect
exist conventionally as, ‘though it lacks an inherent nature, yet it appears, like
the reflection of the moon in water. Actions and their consequences are a
variegated multitude of falsehoods.’
The analogy of, ‘the reflection of the moon in water’: We need a pool of water
and the presence of the moon for that to happen. When these conditions come
together, the moon will be reflected on the surface of the water. In reality, there
is no moon in the pool of water but, because of the coming together of the two
conditions, we cannot stop the moon from appearing there.
Similarly, just as the moon is reflected in the pool of water, from positive
actions, which are the causes, come happiness, the result. From negative
actions come the result, suffering. Just as the reflection of the moon in the
water does not exist truly, in the same way, cause and effect do not truly exist.
As they do not exist truly, they exist as mere appearances, just like the
reflection of the moon on the surface of the water.
Just as we cannot stop the moon from being reflected in the pool of water due
to the coming together of the relevant conditions, in the same way, we cannot
stop the workings of cause and effect. Although cause and effect do not exist
inherently, when there is a cause, then there will be an effect. This is how they
function. Cause and effect exist as mere appearances and they exist
conventionally.
We are not saying that karma does not exist. Things function because they are
mere appearances and exist conventionally and because they do not exist
inherently. When our understanding of this fact is clear and correct, this will
lead to ascertainment that karma, for example, is infallible. Although karma
does not exist inherently, it is mere appearance, existing conventionally and
because of that, it is infallible. ‘Even though they are just appearances,’ means
karma is actually there.
[108]
When in a dream a peat fire blazes, we are terrified by the heat,
although it is without substance. In the same way, although the hell
realms and such are without substance, we fear the smelter’s fire and
other tortures. As that is so, we should forsake evil actions.
When we dream that we are trapped inside a house or room that is completely
engulfed in fire, we will be so fearful that we may wake up in a cold sweat. In
reality, there is no fire but we are sweating due to the appearance of the fire in
the dream.
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Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
This fire in the dream is due to the sleep consciousness operating in a
mistaken way, producing the appearance of a blazing fire. When we wake up,
we cannot point to any real fire. If there were a real fire, then someone else
who were not sleeping or dreaming should be able to see the fire too.
Nevertheless, when we see the fire in the dream, we are terrified and we suffer.
Even though the fire is just a mere appearance, that appearance is capable of
producing suffering in us.
We should apply this analogy of the dream of the blazing fire to the following
lines, ‘In the same way, although the hell realms and such are without
substance, we fear the smelter’s fire and other tortures. As that is so, we should
forsake evil actions.’ We are not saying that the hell realms do not exist but we
are saying that they do not exist inherently.
The great bodhisattva, Shantideva, said in, Engaging in the Bodhisattva Deeds:
Who intentionally created
All the weapons for those in hell?
Who created the burning iron ground?
From where did all the women (in hell) ensue?
The Mighty One has said that all such things
Are (the workings of) a negative mind.
In the same way, we are not saying that the hells do not exist as they do exist,
complete with all the molten iron, burning grounds and hell guardians, but
they do not inherently exist. They exist as mere appearances. Just as the mere
appearance of the dream fire can cause great fear and suffering, although the
fires in hell do not exist inherently, they appear as the result of us having
created very strong and powerful negative actions.
The person who is suffering in hell created the cause, the strong negative
actions, that caused his rebirth in hell. What he sees is hell fire. When we say
‘mere appearance,’ it does not mean that it does not exist. The words ‘mere
appearance’ means that that person is suffering from the appearance of fire in
hell.
Answer to student’s question: There is no specifically characterised fire, i.e. a
fire with all the characteristics of fire, in the dream but there are actual fires in
hell. Like the reflection of the moon in the pool of water, the moon and the
reflection of the moon are different things. It is the same here: one is the
appearance of fire in the dream, which does not exist in reality and then there
are the actual fires in hell. In the dream of the terrifying fire, that mere
appearance of fire is enough to cause us fear and suffering. In the same way,
the fires in hell may not exist inherently but, nevertheless, they are capable of
causing us great suffering and fear.
[109]
In a feverish delirium we may feel as if we are wandering around
suffocating in a deep cave, even though there is no darkness
at all. In the same way, even though ignorance and the like are without
substance, we should get rid of our delusions through the
three wisdoms.
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Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
Here is another analogy with the same meaning as the preceding verse. This is
an example of a person, delirious with fever, who sees different things and feels
as if he is wandering around in a deep cave. The person sees smoke in front of
him though there is no smoke. These things do not exist in reality but because
of the high fever, he sees them. Since the conditions have come together, he is
unable to stop the appearances that are arising before him.
In a similar way, even though our ignorance or afflictions cannot exist
inherently, nevertheless, under the power of our grasping the self of a person,
we accumulate karma through engaging in negative actions and we have to
suffer as a result.
All these different analogies point to how phenomena are lacking inherent
existence. They do exist but they do not exist inherently. We should not
understand these analogies to mean that all phenomena do not exist. Even
though our ignorance is without inherent existence, we should endeavour to
get rid of our ignorance and afflictions through the three wisdoms:1. the wisdom realised from hearing about selflessness
2. the wisdom realised from reflecting on the meaning of selflessness
3. the wisdom realised from meditating on selflessness
[110]
When a musician plays a melody on a lute, the sound lacks
inherent nature, if we analyse it. But when the sweet sounds emerge,
their unanalysed aggregate eases the anguish in people’s hearts.
When we hear beautiful sounds that come from someone playing a guitar, we
should analyse where this sound came from.
 Is the sound coming from the body of the guitar alone?
 Is the sound coming from the strings of the guitar alone?
 Is the sound coming from the person who plays the guitar alone?
The answer to all three questions is, ‘No.’ When we search for the inherently
existing sound, it cannot be found. It disappears when we look for it, yet when
we do not analyse in this way, we hear this beautiful sound that comes from
the mere aggregation of the conditions. The beautiful sound calms our minds,
makes us happy and eases the anguish in our hearts. What does this show?
This shows that the beautiful sound does not exist inherently but it does exist
conventionally.
[111]
When we analyse all causes and effects, they lack inherent nature
as either identical or different. Yet phenomena vividly appear
to arise and perish, and we experience pleasure and suffering
as if they really existed. Even though they are just appearances,
I urge you to embrace virtue and avoid sin.
Verse 110 is the analogy for Verse 111. Cause and effect is karma: From the
cause of virtuous action, comes the result of happiness; from the cause of
negative action, comes the result of suffering.
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Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
Karma does not exist inherently as it is neither identical nor different.
Nevertheless, karma exists as mere appearance like the coming together of the
conditions producing the beautiful guitar music. In the same way, karma
exists conventionally, as it says here: ‘Yet phenomena vividly appear to arise
and perish, and we experience pleasure and suffering as if they really existed.’
[112]
When drops of water fill a jar, the first drop does not fill it,
nor the last, nor each drop individually. Yet the dependently arisen
aggregate fills the jar.
It is not just the first drop of water that fills up the jar nor is it the last drop
that is the drop that fills up the jar. It is also not each drop individually. It is
the coming together of every drop.
[113]
Similarly, when someone experiences their reward of pleasure
or pain, it is due neither to the first moment of the cause, nor to
the last moment, and so on. Yet the dependently arisen aggregate makes us
experience pleasure or pain. Even though they are just
appearances, I urge you to embrace virtue and avoid sin.
[114]
Aha! The appearance that delights our mind, though independent
when unanalysed, definitely lacks an inner core. However, the fact
that phenomena appear as if they exist is profound and difficult for
the dull-witted to understand.
‘Aha!’ is an exclamation, proclaiming one’s understanding of how one is able to
see both appearance and emptiness as not contradictory but to see them as
arising simultaneously. With the understanding that phenomena lack inherent
existence comes the understanding that things exist conventionally.
When phenomena (which are dependent arisings) are left unanalysed, they
appear in a variety of ways to the mind – ‘The appearance that delights our
mind’ – and we also experience and respond to them in a variety of ways,
seeing some as pleasant and others as unpleasant, good, bad and so forth.
When we do not analyse, this is what happens. When we do analyse these
phenomena, at the end of the investigation, we find nothing there. There is no
essence or inner core and we cannot find anything that exists inherently.
Although phenomena do not exist inherently, phenomena appear to us as
inherently existent. This is due to the operation of our mistaken consciousness.
What is ‘profound’ here? Our understanding of emptiness should support our
understanding of dependent origination and vice versa. When we think of
dependent origination, that should enhance our understanding of how
phenomena do not exist inherently. The understanding of how these two are
complementary and not contradictory is something very profound.
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Amitabha Buddhist Centre
Basic Program – Module 6
The Wheel Weapon
Such profound phenomena are very difficult for the dull-witted to understand.
‘Dull-witted,’ refers to everybody with the exception of those who hold the view
or tenets of the Consequence Middle Way School and therefore includes all
proponents of all the lower tenet systems, including the Autonomy Middle Way
School.
Transcribed by: Phuah Soon Ek
Date: 22nd April 2006
Edited by: Cecilia Tsong
Date: 23rd April 2006
Checked by: Yap Siew Kee
Date: 23rd April 2006
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