en wikipedia org wiki bhavacakra

pdfcrowd.comopen in browser PRO version Are you a developer? Try out the HTML to PDF API

BhavacakraFrom Wikipedia, the free encyclopedia

For other uses, see wheel of life (disambiguation).

The bhavacakra (Sanskrit; Pali: bhavacakka; Tibetan:

Read Edit View history

Log in / create account

Article Talk Search

Main page


A painting of the bhavacakra in Sera Monastery,Tibet.

Translations of

bhavacakra

English:wheel of life,

wheel of cyclic existence,etc.

The bhavacakra (Sanskrit; Pali: bhavacakka; Tibetan:srid pa'i 'khor lo) is a symbolic representation of samsara(or cyclic existence) found on the outside walls of TibetanBuddhist temples and monasteries in the Indo-Tibetregion. In the Mahayana Buddhist tradition, it is believedthat the drawing was designed by the Buddha himself inorder to help ordinary people understand the Buddhistteachings.

The bhavacakra is popularly referred to as the wheel oflife. This term is also translated as wheel of cyclicexistence or wheel of becoming.

Contents [hide]

1 Origin

2 Explanation of the diagram2.1 Overview

2.2 Hub: the three poisons

2.3 Second layer: karma

2.4 Third layer: the six realms of samsara2.4.1 Overview

2.4.2 What is samsara?

2.4.3 A brief description of the six realms

2.4.4 Sanskrit terms for the six realms

2.5 Outer rim: the twelve links

2.6 The figure holding the wheel: impermanence

2.7 The moon: liberation

2.8 The Buddha pointing to the moon: the path toliberation

2.9 Inscription

3 Psychological interpretation

Contents

Featured content

Current events

Random article

Donate to Wikipedia

Interaction

Help

About Wikipedia

Community portal

Recent changes

Contact Wikipedia

Toolbox

Print/export

Languages

esky

Dansk

Deutsch

Espaol

Franais

Italiano

Nederlands

Norsk (nynorsk)

Polski

Ting Vit


[edit]

[edit]

etc.

Pali:bhavacakka(Dev: )

Sanskrit:bhavacakra(Dev: )

Tibetan:

(Wylie: srid pa'i 'khor lo;THL: sip khorlo)

Glossary of Buddhism

v iew talk edit

4 Within the Theravada tradition

5 English translations of the term bhavacakra

6 Gallery

7 See also

8 References

9 Sources

10 External links

Origin

Legend has it that the Buddha himself created the first depictionof the bhavacakra, and the story of how he gave the illustration toKing Rudryaa appears in the anthology of Buddhist narrativescalled the Divyavadana.

The bhavacakra is painted on the outside walls of nearly every Tibetan Buddhist temple in Tibet and India.[1]

Dzongsar Khyentse states:

One of the reasons why the Wheel of Life was painted outside the monasteries and on the walls (andwas really encouraged even by the Buddha himself) is to teach this very profound Buddhist philosophy oflife and perception to more simple-minded farmers or cowherds. So these images on the Wheel of Lifeare just to communicate to the general audience.[2]

Explanation of the diagram

Overview

Ting Vit


[edit]

A traditional Tibetan thangka show ing thebhavacakra. This thangka w as made in Eastern Tibetand is currently housed in the Birmingham Museumof Art.

Part of a series on

Buddhism

OverviewThe meanings of the main parts of the diagram are:

1. The images in the hub of the wheel represents thethree poisons of ignorance, attachment andaversion.

2. The second layer represents karma.

3. The third layer represents the six realms ofsamsara.

4. The fourth layer represents the twelve links ofdependent origination.

5. The fierce figure holding the wheel representsimpermanence.

6. The moon above the wheel represents liberationfrom samsara or cyclic existence.

7. The Buddha pointing to the moon indicates thatliberation is possible.

Symbolically, the three inner circles, moving from thecenter outward, show that the three poisons of ignorance,attachment, and aversion give rise to positive and negativeactions; these actions and their results are called karma.Karma in turn gives rise to the six realms, whichrepresent the different types of suffering within samsara.

The fourth and outer layer of the wheel symbolizes the twelve links of dependentorigination; these links indicate how the sources of sufferingthe three poisonsand karmaproduce lives within cyclic existence.

The fierce being holding the wheel represents impermanence; this symbolizesthat the entire process of samsara or cyclic existence is impermanent, transient,constantly changing. The moon above the wheel indicates liberation. The Buddha


[edit]

[edit]

Outline Portal

HistoryTimeline CouncilsGautama BuddhaLater Buddhists

Dharma or concepts

Four Noble TruthsFive AggregatesImpermanence

Suffering Non-selfDependent Origination

Middle Way EmptinessKarma Rebirth

Samsara Cosmology

Practices

Three JewelsNoble Eightfold PathMorality Perfections

Meditation MindfulnessWisdom CompassionAids to Enlightenment

Monasticism Laity

NirvaFour Stages ArahantBuddha Bodhisattva

Traditions CanonsTheravda Pali

Mahyna HinayanaChinese

is pointing to the moon, indicating that liberation from samsara is possible.[3][4]

Hub: the three poisonsIn the hub of the wheel are three animals: a pig, a snake, and a bird. Theyrepresent the three poisons of ignorance, attachment, and aversion. The pigstands for ignorance; this comparison is based on the Indian concept of a pigbeing the most foolish of animals, since it sleeps in the dirtiest places and eatswhatever comes to its mouth. The snake represents aversion or anger; this isbecause it will be aroused and strike at the slightest touch. The bird representsattachment (also translated as desire or clinging). The particular bird used in thisdiagram represents an Indian bird that is very attached to its partner. These threeanimals represent the three poisons, which are the core of the bhavacakra. Fromthese three poisons, the whole cycle of existence evolves.[5][6]

In many drawings of the wheel, the snake and bird are shown as coming out ofthe mouth of the pig, indicating that aversion and attachment arise fromignorance. The snake and bird are also shown grasping the tail of the pig,indicating that they in turn promote greater ignorance.[6]

Under the influence of the three poisons, beings create karma, as shown in thenext layer of the circle.

Second layer: karmaThe second layer of the wheel shows two-half circles:

One half-circle (usually light) shows contented people moving upwards tohigher states, possibly to the higher realms.

The other half-circle (usually dark) shows people in a miserable state beingled downwards to lower states, possibly to the lower realms.

These images represent karma, the law of cause and effect. The light half-circleindicates people experiencing the results of positive actions. The dark half-circle


[edit]

[edit]

[edit]

ChineseVajrayna Tibetan

V T E

indicates people experiencing the results of negative actions.[6]

Ringu Tulku states:

We create karma in three different ways, through actions that are positive,negative, or neutral. When we feel kindness and love and with this attitude do good things, which arebeneficial to both ourselves and others, this is positive action. When we commit harmful deeds out ofequally harmful intentions, this is negative action. Finally, when our motivation is indifferent and ourdeeds are neither harmful or beneficial, this is neutral action. The results we experience will accord withthe quality of our actions.[7]

Propelled by their karma, beings take rebirth in the six realms of samsara, as shown in the next layer of thecircle.

Third layer: the six realms of samsara

Overview

The third layer of the wheel is divided into six sections that represent the six realms of samsara. These sixrealms are divided into three highers realms and three lower realms.

The three higher realms are shown in the top half of the circle; the higher realms consist of the godrealm, the demi-god realm and the human realm. The god realm is shown in the top middle and thehuman realm and demi-god realms are on either side of the god realm.

The three lower realms are shown in the bottom half of the circle; the lower realms consist of the hellrealm, the animal realm and the hungry ghost realm. The hell realm is shown in the bottom middle of thecircle, with the animal realm and hungry ghost realm on either side of the hell realm.

What is samsara?

The six realms are six different types of rebirth that beings can enter into, each representing different typesof suffering. Samsara, or cyclic existence, refers to the process of cycling through one rebirth after another.

Patrul Rinpoche states:

The term samsara, the wheel or round of existence, is used here to mean going round and round from


[edit]

one place to another in a circle, like a potter's wheel, or the wheel of a water mill. When a fly is trappedin a closed jar, no matter where it flies, it can not get out. Likewise, whether we are born in the higher orlower realms, we are never outside samsara. The upper part of the jar is like the higher realms of godsand men, and the lower part like the three unfortunate realms. It is said that samsara is a circle becausewe turn round and round, taking rebirth in one after another of the six realms as a result of our ownactions, which, whether positive or negative, are tainted by clinging.[8]

A brief description of the six realms

Six realms of existence are identified in the Buddhist teachings: gods, demi-gods, humans, animals, hungryghosts and hells. These six realms can be divided into three higher realms and three lower realms.

The three higher realms are:

God realm: the gods lead long and enjoyable lives full of pleasure and abundance, but they spend theirlives pursuing meaningless distractions and never think to practice the dharma. When death comes tothem, they are completely unprepared; without realizing it, they have completely exhausted their goodkarma (which was the cause for being reborn in the god realm) and they suffer through being reborn inthe lower realms.

Demi-god realm: the demi-gods have pleasure and abundance almost as much as the gods, but theyspend their time fighting among themselves or making war on the gods. When they make war on thegods, they always lose, since the gods are much more powerful. The demi-gods suffer from constantfighting and jealousy, and from being killed and wounded in their wars with each other and with the gods.

Human realm: humans suffer from hunger, thirst, heat, cold, separation from friends, being attacked byenemies, not getting what they want, and getting what they don't want. They also suffer from the generalsufferings of birth, old age, sickness and death. Yet the human realm is considered to be the mostsuitable realm for practicing the dharma, because humans are not completely distracted by pleasure(like the gods or demi-gods) or by pain and suffering (like the beings in the lower realms).

The three lower realms are:

Animal realm: wild animals suffer from being attacked and eaten by other animals; they generally leadlives of constant fear. Domestic animals suffer from being exploited by humans; for example, they are


slaughtered for food, overworked, and so on.

Hungry ghost realm: hungry ghosts suffer from extreme hunger and thirst. They wander constantly insearch of food and drink, only to be miserably frustrated any time they come close to actually gettingwhat they want. For example, they see a stream of pure, clear water in the distance, but by the time theget there the stream has dried up. Hungry ghosts have huge bellies and long thin necks. On the rareoccasions that they do manage to find something to eat or drink, the food or water burns their neck as itgoes down to their belly, causing them intense agony.

Hell realm: hell beings endure unimaginable suffering for eons of time. There are actually eighteendifferent types of hells, each inflicting a different kind of torment. In the hot hells, beings suffer fromunbearable heat and continual torments of various kinds. In the cold hells, beings suffer from unbearablecold and other torments.[9][10][11][12][13][14]

Generally speaking, each realm is said to be the result of one of the six main negative emotions: pride,jealousy, desire, ignorance, greed, and anger. Dzongsar Khyentse states:

So we have six realms. Loosely, you can say when the perception comes more from aggression, youexperience things in a hellish way. When your perception is filtered through attachment, grasping ormiserliness, you experience the hungry ghost realm. When your perception is filtered through ignorance,then you experience the animal realm. When you have a lot of pride, you are reborn in the god realm.When you have jealousy, you are reborn in the asura (demi-god) realm. When you have a lot of passion,you are reborn in the human realm.[12]

Among the six realms, the human realm is considered to offer the best opportunity to practice the dharma.Dzongsar Khyentse states:

If we need to judge the value of these six realms, the Buddhists would say the best realm is the humanrealm. Why is this the best realm? Because you have a choice... The gods dont have a choice. Why?Theyre too happy. When you are too happy you have no choice. You become arrogant. The hell realm:no choice, too painful. The human realm: not too happy and also not too painful. When you are not sohappy and not in so much pain, what does that mean? A step closer to the normality of mind,remember? When you are really, really excited and in ecstasy, there is no normality of mind. And whenyou are totally in pain, you dont experience normality of mind either. So someone in the human realm


[edit]

[edit]

has the best chance of acquiring that normality of mind. And this is why in Buddhist prayers you willalways read: ideally may we get out of this place, but if we cant do it within this life, may we be rebornin the human realm, not the others.[12]

Sometimes, the wheel is represented as only having five realms because the God realm and the Demi-godrealm are combined into a single realm.

In some representations of the wheel, there is a buddha or bodhisattva depicted within each realm, trying tohelp sentient beings find their way to nirvana.

Sanskrit terms for the six realms

The Sanskrit terms for the six realms are:

1. Deva realm: God realm

2. Asura realm: Demi-god realm

3. Manuya realm: Human realm

4. Tiryagyoni realm: Animal realm

5. Preta realm: Hungry Ghost realm

6. Naraka realm: Hell realm

Outer rim: the twelve linksThe outer rim of the wheel is divided into twelve sections that represent the Twelve Links of DependentOrigination. As previously stated, the three inner layers of the wheel show that the three poisons lead tokarma, which leads to the suffering of the six realms. The twelve links of the outer rim show how thishappensby presenting the process of cause and effect in detail.[15][16]

These twelve links can be understood to operate on an outer or inner level.[17]

On the outer level, the twelve links can be seen to operate over several lifetimes; in this case, theselinks show how our past lives influence our current lifetime, and how our actions in this lifetime influenceour future lifetimes.[17]

On the inner level, the twelve links can be understood to operate in every moment of existence in aninterdependent manner.[18] On this level, the twelve links can be applied to show the effects of one


[edit]

particular action.[17]

By contemplating on the twelve links, one gains greater insight into the workings of karma; this insightenables us to begin to unravel our habitual way of thinking and reacting.[17][19][20]

The twelve causal links, paired with their corresponding symbols, are:

1. Avidy lack of knowledge - a blind person, often walking, or a person peering out

2. Saskra constructive volitional activity - a potter shaping a vessel or vessels

3. Vijna consciousness - a man or a monkey grasping a fruit

4. Nmarpa name and form (constituent elements of mental and physical existence) - two men afloatin a boat

5. ayatana six senses (eye, ear, nose, tongue, body, and mind) - a dwelling with six windows

6. Spara contact - lovers consorting, kissing, or entwined

7. Vedan pain - an arrow to the eye

8. Ta thirst - a drinker receiving drink

9. Updna grasping - a man or a monkey picking fruit

10. Bhava coming to be - a couple engaged in intercourse, a standing, leaping, or reflective person

11. Jti being born - woman giving birth

12. Jarmaraa old age and death - corpse being carried

The figure holding the wheel: impermanenceThe wheel is being held by a fearsome figure who represents impermanence. The Dalai Lama states:

The fierce being holding the wheel symbolizes impermanence, which is why the being is a wrathfulmonster, though there is no need for it to be drawn with ornaments and so forth... Once I had such apainting drawn with a skeleton rather than a monster, in order to symbolize impermanence moreclearly.[21]

This figure is most commonly depicted as Yama, the lord of death. Regardless of the figure depicted, theinner meaning remains the samethat the entire process of cyclic existence (samsara) is transient;everything within this wheel is constantly changing.[22]


[edit]

A painting of the bhavacakra in Thikse

Yama has the following attributes:

He wears of crown of five skulls that symbolize the impermanence of the five aggregates.[23] (The skullsare also said to symbolize the five poisons.)

He has a third eye that symbolizes the wisdom of understanding impermanence.[23]

He is sometimes shown adorned with a tiger skin, which symbolizes fearfulness.[23] (The tiger skin istypically seen hanging beneath the wheel.)

His four limbs (that are clutching the wheel) symbolize the sufferings of birth, old age, sickness, anddeath.[24]

The moon: liberationAbove the wheel is an image of the moon; the moonrepresents liberation from the sufferings ofsamsara.[16][25][26]

Thubten Chodron states:

The moon is nirvana [i.e. liberation]. Nirvana is thecessation of all the unsatisfactory experiences andtheir causes in such a way that they can no longeroccur again. Its the removal, the final absence, thecessation of those things, their non-arising. TheBuddha is pointing us to that.[26]

Chgyam Trungpa states:

The truth of cessation is a personal discovery. It is notmystical and does not have any connotations ofreligion or psychology. It is simply your experience...Likewise, cessation is not just a theoretical discovery,but an experience that is very real to youa suddengain. It is like experiencing instantaneous good health:you have no cold, no flu, no aches, and no pains in


[edit]

A painting of the bhavacakra in ThikseMonastery, Ladak.

your body. You feel perfectly well, absolutely refreshedand wakeful! Such an experience is possible.[27]

Some drawings may show an image of a "pure land" toindicate liberation, rather than a moon.

The Buddha pointing to the moon: the path to liberationThe upper part of the drawing also shows an image of the Buddha pointing toward the moon; this representsthe path to liberation.[16][25][26]

Thubten Chodron states:

So the Buddhas gesture is like the path to enlightenment. Its not that the Buddha is the cause ofnirvana. The Buddha is a cooperative condition of our nirvana. He indicates the path to us, he points outto us what to practice and what to abandon in order to be liberated. When we follow the path, we get theresult, which is nirvana.[26]

Chgyam Trungpa states:

The nature of the path is more like an exploration or an expedition than following a path that has alreadybeen built. When people hear that they should follow the path, they might think that a ready-makesystem exists, and that individual expressions are not required. They may think that one does not haveto surrender or give or open. But when you actually begin to tread on the path, you realize that you haveto clear out the jungle and all the trees, underbrush, and obstacles growing in front of you. You have tobypass tigers and elephants and poisonous snakes.[28]

Mark Epstein states:

The entire Wheel of Life is but a representation of the possibility of transforming suffering by changingthe way we relate to it. As the Buddha taught in his final exhortation to his faithful attendant Ananda, itis only through becoming a lamp unto yourself that enlightenment can be won. Liberation from theWheel of Life does not mean escape, the Buddha implied. It means clear perception of oneself, of theentire range of the human experience...[29]

According to the Buddhist tradition, the Buddha told his followers:


[edit]

[edit]

[edit]

[edit]

I have shown you the path that leads to liberation

But you should know that liberation depends upon yourself.

InscriptionDrawings of the Bhavacakra usually contain an inscription consisting of a few lines of text that explain theprocess that keeps us in samara and how to reverse that process.[16]

Psychological interpretation

From a psychological point of view, different karmic actions contribute to one's metaphorical existence indifferent realms, or rather, different actions reinforce personal characteristics described by the realms.

Mark Epstein states:

The core question of Buddhist practice, after all, is the psychological one of Who am I? Investigatingthis question requires exploration of the entire wheel. Each realm becomes not so much a specific placebut rather a metaphor for a different psychological state, with the entire wheel becoming a representationof neurotic suffering.[30]

Within the Theravada tradition

T. B. Karunaratne states:

Though in Theravda literature there is no mention of an actual pictorial execution of a Wheel of Life,yet the concept of comparing Dependent Origination to a wheel is not unknown. In the Path ofPurification (Visuddhimagga), the famous commentator Buddhaghosa Acariya says:

It is the beginningless round of rebirths that is called the Wheel of the round of rebirths(sasracakka). Ignorance (avijj) is its hub (or nave) because it is its root. Ageing-and-death (jar-maraa) is its rim (or felly) because it terminates it. The remaining ten links (of the DependentOrigination) are its spokes (i.e. karma formations [sakhra] up to process of becoming [bhava]).[31]

English translations of the term bhavacakra


[edit]

The term bhavacakra has been translated into English as:

Wheel of becoming[32]

Wheel of cyclic existence

Wheel of existence

Wheel of life

Wheel of rebirth

Wheel of sasra

Wheel of suffering

Wheel of transformation

Gallery

A painting of the bhavacakra in SeraMonastery, Tibet.

A traditional Tibetan thangka showing thebhavacakra. This thangka was made inEastern Tibet and is currently housed inthe Birmingham Museum of Art.


A painting of the bhavacakra in ThikseMonastery, Ladak.

A painting of the bhavacakra from Bhutan.


A painting of the bhavacakra.

A painting of the bhavacakra that depictsan emanation of the bodhisattvaAvalokiteshvara in each realm.


[edit]

[edit]

An abstract representation of thebhavacakra.

See also

Buddhism and psychology

Buddhist cosmology

Buddhist symbolism

Dependent origination

Dharmacakra

Karma in Buddhism

Kleshas (Buddhism)

Rota Fortunae

Six realms

Three poisons (Buddhism)

References


1. ^ Dalai Lama (1992), p. 12. ^ Dzongsar Khyentse (2004), p. 3.3. ^ Dalai Lama (1992), p. 41-43.4. ^ Sonam Rinchen (2006), p. 8-9.5. ^ Ringu Tulku (2005), p. 30.

6. â b c Dalai Lama (1992), p. 4, 42.7. ^ Ringu Tulku (2005), p. 31.8. ^ Patrul Rinpoche (1998), p. 61-629. ^ Khandro Rinpoche (2003), p. 65-90.

10. ^ Chgyam Trungpa (1999), p. 25-50.11. ^ Dalai Lama (1992), p. 5-8.

12. â b c Dzongsar Khyentse (2005), p. 2-3.13. ^ Patrul Rinpoche (1998), p. 61-99.14. ^ Gampopa (1998), p. 95-10815. ^ Dalai Lama (1992), p. 8 (from the Introduction by Jeffrey Hopkins)

16. â b c d Sonam Rinchen (2006), p. 9.

17. â b c d Thrangu Rinpoche (2001), pp. 3, 3218. ^ Simmer-Brown (1987), p. 2419. ^ Goodman, Location 1492 (Kindel edition)20. ^ Simmer-Brown (1987), p. 2821. ^ Dalai Lama (1992), p. 42-43.22. ^ Birmingham Museum of Art (2010). Birmingham Museum of Art: Guide to the Collection . London, UK:

GILES. pp. 32. ISBN 978-1-904832-77-5. Retrieved 2011-07-12.

23. â b c Khantipalo (1995-2011)24. ^ Thubten Chodron (1993), Part 1 of 5, p. 1

25. â b Dalai Lama (1992), p. 43.

26. â b c d Thubten Chodron (1993), Part 2 of 5, p. 527. ^ Chgyam Trungpa (2009), p. 6428. ^ Chgyam Trungpa (2009), p. 9129. ^ Epstein, Mark (2004), p. 40.


[edit]

30. ^ Epstein, Mark (2004), p. 17.31. ^ Karunaratne, T. B. (2008), p. 14.32. ^ Gethin (1998), pp. 158-9.

Sources

Bhikkhu Khantipalo (1995-2011). The Wheel of Birth and Death. Access to Insight. [1]

Chgyam Trungpa (1999). The Myth of Freedom and the Way of Meditation. Shambhala

Chgyam Trungpa (2000). The Tibetan Book of the Dead: The Great Liberation through Hearing in theBardo. Shambhala

Chgyam Trungpa (2009). The Truth of Suffering and the Path of Liberation. Shambhala

Dalai Lama (1992). The Meaning of Life, translated and edited by Jeffrey Hopkins. Wisdom.

Donath, Dorothy C. (1971). Buddhism for the West: Theravda, Mahyna and Vajrayna; acomprehensive review of Buddhist history, philosophy, and teachings from the time of the Buddha tothe present day. Julian Press. ISBN 0-07-017533-0.

Dzongsar Khyentse (2004). Gentle Voice #22, September 2004 Issue. [2]

Dzongsar Khyentse (2005). Gentle Voice #23, April 2005 Issue. [3]

Epstein, Mark (2004). Thoughts Without A Thinker: Psychotherapy from a Buddhist Perspective. BasicBooks. Kindle Edition.

Gampopa (1998). The Jewel Ornament of Liberation: The Wish-Fulfilling Gem of the Noble Teachings,by Gampopa, translated by Khenpo Konchog Gyaltsen Rinpoche. Snow Lion.

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

Geshe Sonam Rinchen (2006). How Karma Works: The Twelve Links of Dependent Arising. Snow Lion

Gethin, Rupert (1998). Foundations of Buddhism. Oxford: Oxford University Press. ISBN 0-19-289223-1.

Karunaratne, T. B. (2008). The Buddhist Wheel Symbol. Buddhist Publication Society.(http://www.bps.lk/olib/wh/wh137.pdf )

Khandro Rinpoche (2003). This Precious Life. Shambala

Patrul Rinpoche (1998). The Words of My Perfect Teacher, translated by the Padmakara TranslationGroup. Altamira.


[edit]

[show ]V T E

[show ]V T E

Wikimedia Commons has mediarelated to: Bhavacakra

Ringu Tulku (2005). Daring Steps Toward Fearlessness: The Three Vehicles of Tibetan Buddhism.Snow Lion.

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.

Thubten Chodron. Articles & Transcripts of Teachings on Lamrim: The Gradual Path toEnlightenment . Dharma Friendship Foundation.

Thubten Chodron (1993). The Twelve Links Part 1 of 5 (PDF)

Thubten Chodron (1993). The Twelve Links Part 2 of 5 (PDF)

External links

Interactive Tour of the Wheel of Life, buddhanet.net

Wheel of Rebirth, Victoria and Albert Museum - allowsvisitors to zoom in on details of a painting

Wheel of Life index page, Himalayan Art Resources - allows visitors to view a gallery of images fromvarious public and private collections

The Wheel of Birth and Death by Bhikkhu Khantipalo - a detailed explanation of the bhavacakra,including a translation of a key text

The Wheel of Suffering, quietmountain.org - brief description focusing on the six realms

Wheel of Life on Rigpa Wiki

Wheel of Life on Khandro.net

Wheel of Life on kafka-metamorphosis wiki

Buddhism

Buddhism topics

View page ratings

What's this?Rate this page


Privacy policy About Wikipedia Disclaimers Mobile view

This page w as last modif ied on 8 April 2012 at 14:11.

Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. See Terms of use fordetails.Wikipedia is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

Contact us

Categories: Buddhist symbols Sanskrit words and phrases Pli words and phrasesTibetan Buddhist art and culture Buddhist philosophical concepts

I am highly knowledgeable about this topic (optional)

Trustworthy Objective Complete Well-written

Submit ratings

en wikipedia org wiki bhavacakra

Documents