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BhavacakraFrom Wikipedia, the free encyclopedia
For other uses, see wheel of life (disambiguation).
The bhavacakra (Sanskrit; Pali: bhavacakka; Tibetan:
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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
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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
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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
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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
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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
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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
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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
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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
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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]
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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
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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:
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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
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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.
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A painting of the bhavacakra in ThikseMonastery, Ladak.
A painting of the bhavacakra from Bhutan.
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A painting of the bhavacakra.
A painting of the bhavacakra that depictsan emanation of the
bodhisattvaAvalokiteshvara in each realm.
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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
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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. ^a 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. ^a 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. ^a b c d Sonam Rinchen (2006), p. 9.
17. ^a 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. ^a b c Khantipalo (1995-2011)24. ^ Thubten Chodron (1993),
Part 1 of 5, p. 1
25. ^a b Dalai Lama (1992), p. 43.
26. ^a 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.
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30. ^ Epstein, Mark (2004), p. 17.31. ^ Karunaratne, T. B.
(2008), p. 14.32. ^ Gethin (1998), pp. 158-9.
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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.
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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
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