Editing Bhavacakra (section)

==Explanation of the diagram==
The ''bhavachakra'' is painted on the outside walls of nearly every Tibetan Buddhist temple in Tibet and India, to instruct non-monastic audience about the Buddhist teachings.<ref>Dzongsar Khyentse (2004), p. 3.</ref><ref>Dalai Lama (1992), p. 1</ref>

===Elements of the ''bhavachakra''===
[[Image:Bhavachakra.jpg|thumb|upright|left]]
The ''bhavachakra'' consists of the following elements: 
# The pig, rooster and snake in the hub of the wheel represent the [[Three poisons (Buddhism)|three poisons]] of ignorance, attachment and aversion.
# The second layer represents [[karma in Buddhism|karma]], with one half showing a person reaping the results of negative actions whilst the other half shows a person reaping the results of positive actions.
# The third layer represents [[Saṃsāra (Buddhism)|samsara]] and its [[Six Paths]].
# The fourth layer represents the [[twelve nidanas|twelve links of dependent origination]].
# The fierce figure holding the wheel represents [[impermanence]]. It is also [[Yama]], the god of death.<ref name=impermanence>Dalai Lama (1992), p. 42–43.</ref>
# The moon above the wheel represents [[Nirvana (Buddhism)|liberation]] from samsara or cyclic existence.
# The [[Buddha]] pointing to the white circle indicates that liberation is possible.

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

The fourth and outer layer of the wheel symbolizes the twelve links of dependent origination; these links indicate ''how'' the sources of suffering that the three poisons and karma produce live within cyclic existence.

The fierce being holding the wheel represents impermanence; this symbolizes that the entire process of samsara or cyclic existence is impermanent, transient, constantly changing.  The moon above the wheel indicates liberation. The Buddha is pointing to the moon, indicating that liberation from samsara is possible.<ref>Dalai Lama (1992), p. 41-43.</ref><ref>Sonam Rinchen (2006), p. 8-9.</ref>

[[File:Three poisons at hub of wheel.jpg|thumb|alt=Hub of painting depicting pig snake and bird|Three poisons]]

===Hub: the three poisons===
In the hub of the wheel are three animals: a pig, a snake, and a bird. They represent the [[Three poisons (Buddhism)|three poisons]] of ignorance, aversion, and attachment, respectively. The pig stands for ignorance; this comparison is based on the Indian concept of a pig being the most foolish of animals, since it sleeps in the dirtiest places and eats whatever comes to its mouth. The snake represents aversion or anger; this is because it will be aroused and strike at the slightest touch. The bird represents attachment (also translated as ''desire'' or ''clinging''). The particular bird used in this diagram represents an Indian bird that is very attached to its partner. These three animals represent the three poisons, which are the core of the bhavachakra. From these three poisons, the whole cycle of existence evolves.<ref>Ringu Tulku (2005), p. 30.</ref><ref name="HHDL_hub">Dalai Lama (1992), p. 4, 42.</ref>

In many drawings of the wheel, the snake and bird are shown as coming out of the mouth of the pig, indicating that aversion and attachment arise from ignorance. The snake and bird are also shown grasping the tail of the pig, indicating that they in turn promote greater ignorance.<ref name="HHDL_hub"/>

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

===Second layer: karma===
The second layer of the wheel shows two-half circles:
* One half-circle (usually light) shows contented people moving upwards to higher states, possibly to the higher realms.
* The other half-circle (usually dark) shows people in a miserable state being led downwards to lower states, possibly to the lower realms.

These images represent [[Karma in Buddhism|karma]], the law of cause and effect. The light half-circle indicates people experiencing the results of positive actions. The dark half-circle indicates people experiencing the results of negative actions.<ref name="HHDL_hub"/>

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 are beneficial to both ourselves and others, this is positive action. When we commit harmful deeds out of equally harmful intentions, this is negative action. Finally, when our motivation is indifferent and our deeds are neither harmful or beneficial, this is neutral action. The results we experience will accord with the quality of our actions.<ref>Ringu Tulku (2005), p. 31.</ref>

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

===Third layer: the six realms of samsara===
{{main|Six Paths}}
{{See also|Desire realm|Saṃsāra (Buddhism)#Realms of rebirth}}
The third layer of the wheel is divided into six sections that represent [[Six Paths|the six realms]] of [[Samsara (Buddhism)|samsara]], or cyclic existence, the process of cycling through one rebirth after another. These six realms are divided into three higher realms and three lower realms. The wheel can also be represented as having five realms, combining the God realm and the Demi-god realm into a single realm.

The three higher realms are shown in the top half of the circle:
* '''God realm ([[Deva (Buddhism)|Deva]]):''' Also known as [[Buddhist cosmology|six heavens]] in [[Desire realms|desire worlds]]. The gods & goddesses lead long and enjoyable lives full of pleasure and abundance, but they spend their lives pursuing meaningless distractions and never think to practice the [[Dharma (Buddhism)|dharma]]. When death comes to them, they are completely unprepared; without realizing it, they have completely exhausted their good karma (which was the cause for being reborn in the god realm) and they suffer through being reborn in the lower realms.
* '''Demi-god realm ([[Asura (Buddhism)|Asura]]):''' the demi-gods have pleasure and abundance almost as much as the gods, but they spend their time fighting among themselves or making war on the gods. When they make war on the gods, they always lose, since the gods are much more powerful. The demi-gods suffer from constant fighting and jealousy, and from being killed and wounded in their wars with each other and with the gods.
* '''Human realm ([[Human beings in Buddhism|Manuṣya]]):''' humans suffer from hunger, thirst, heat, cold, separation from friends, being attacked by enemies, not getting what they want, and getting what they do not want. They also suffer from the general sufferings of birth, old age, sickness and death. Yet the human realm is considered to be the most suitable 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). There are four human realms in existence, including [[Jambudvīpa]], Pūrvavideha, [[Uttarakuru]] and Aparagodānīya.

The three lower realms are shown in the bottom half of the circle:
* '''Animal realm ([[Animals in Buddhism|Tiryagyoni]]):''' [[Wild animal suffering|wild animals suffer]] from being attacked and eaten by other animals; they generally lead lives 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 ([[Preta]]):''' hungry ghosts suffer from extreme hunger and thirst. They wander constantly in search of food and drink, only to be miserably frustrated any time they come close to actually getting what they want. For example, they see a stream of pure, clear water in the distance, but by the time they get there the stream has dried up. Hungry ghosts have huge bellies and long, thin necks. On the rare occasions that they do manage to find something to eat or drink, the food or water burns their neck as it goes down to their belly, causing them intense agony.
* '''Hell realm ([[Naraka (Buddhism)|Naraka]]):''' hell beings endure unimaginable suffering for eons of time. In [[Buddhist cosmology]] there are eighteen different types of hells, each inflicting a different kind of torment. In the hot hells, beings suffer from unbearable heat and continual torments of various kinds. In the cold hells, beings suffer from unbearable cold and other torments.<ref>Khandro Rinpoche (2003), p. 65-90.</ref><ref>Chögyam Trungpa (1999), p. 25-50.</ref><ref>Dalai Lama (1992), p. 5-8.</ref><ref name="Dzongsar Khyentse 2005, p. 2-3">Dzongsar Khyentse (2005), p. 2-3.</ref><ref>Patrul Rinpoche (1998), p. 61-99.</ref><ref>Gampopa (1998), p. 95-108</ref>

Among the six realms, the human realm is considered to offer the best opportunity to practice the dharma.<ref name="Dzongsar Khyentse 2005, p. 2-3"/> In some representations of the wheel, there is a [[Buddha (general)|buddha]] or [[bodhisattva]] depicted within each realm, trying to help sentient beings find their way to [[Nirvana (Buddhism)|nirvana]].

===Outer rim: the twelve links===
[[file:12 twelve nidanas on the outer rim of a bhavachakra Buddhism.png|thumb|Outer rim of the Bhavachakra wheel annotated with numbers for each of the twelve links]]
The outer rim of the wheel is divided into twelve sections that represent the [[Twelve Nidānas]]. As previously stated, the three inner layers of the wheel show that the three poisons lead to karma, which leads to the suffering of the six realms. The twelve links of the outer rim show ''how'' this happens—by presenting the process of cause and effect in detail.<ref>Dalai Lama (1992), p. 8 (from the Introduction by Jeffrey Hopkins)</ref><ref name="SR_moon"/>

These twelve links can be understood to operate on an outer or inner level.<ref name="Thrangu">Thrangu Rinpoche (2001), pp. 3, 32</ref>  
* On the outer level, the twelve links can be seen to operate over several lifetimes; in this case, these links show how our past lives influence our current lifetime, and how our actions in this lifetime influence our future lifetimes.<ref name="Thrangu"/>
* On the inner level, the twelve links can be understood to operate in every moment of existence in an interdependent manner.<ref>Simmer-Brown (1987), p. 24</ref> On this level, the twelve links can be applied to show the effects of one particular action.<ref name="Thrangu"/>

By contemplating on the twelve links, one gains greater insight into the workings of karma; this insight enables us to begin to unravel our habitual way of thinking and reacting.<ref name="Thrangu"/><ref>Goodman, Location 1492 (Kindel edition)</ref><ref>Simmer-Brown (1987), p. 28</ref>

The twelve causal links, paired with their corresponding symbols, are: 
# [[Avidyā (Buddhism)|Avidyā]] ''lack of knowledge''{{spaced ndash}}''a blind person, often walking, or a person peering out''
# [[Saṅkhāra|Saṃskāra]] ''constructive volitional activity''{{spaced ndash}}''a potter shaping a vessel or vessels''
# [[Vijñāna]] ''consciousness''{{spaced ndash}}''a man or a monkey grasping a fruit''
# [[Nāmarūpa]] ''name and form'' (constituent elements of mental and physical existence){{spaced ndash}}''two men afloat in a boat''
# [[Ṣaḍāyatana]] ''six senses'' (eye, ear, nose, tongue, body, and mind){{spaced ndash}}''a dwelling with six windows''
# [[Phassa|Sparśa]] ''contact (of objects with the senses)''{{spaced ndash}}''lovers consorting, kissing, or entwined''
# [[Vedanā]] ''feeling''{{spaced ndash}}''an arrow to the eye''
# [[Taṇhā|Tṛṣṇa]] ''craving or thirst''{{spaced ndash}}''a drinker receiving drink''
# [[Upādāna]] ''grasping or attachment''{{spaced ndash}}''a man or a monkey picking fruit''
# [[Bhava]] ''coming to be''{{spaced ndash}}''a couple engaged in intercourse, a standing, leaping, or reflective person''
# [[Jāti (Buddhism)|Jāti]] ''being born''{{spaced ndash}}''woman giving birth''
# [[Jarāmaraṇa]] ''old age and death''{{spaced ndash}}''corpse being carried''

===The figure holding the wheel: impermanence===
The wheel is being held by a fearsome figure who represents [[impermanence]].<ref name="impermanence"/>

This figure is often interpreted as being [[Mara (demon)|Mara]], the demon who tried to tempt the Buddha, or as [[Yama (East Asia)|Yama]], the lord of death.{{sfn|Buswell|Lopez|2013|p=112}} Regardless of the figure depicted, the inner meaning remains the same–that the entire process of cyclic existence (samsara) is transient; everything within this wheel is constantly changing.<ref name="BMA">{{cite book | last1 = Birmingham Museum of Art | author-link1 = Birmingham Museum of Art | title = Birmingham Museum of Art: Guide to the Collection | publisher = GILES | year = 2010 | location = London, UK | pages = 32 | url = http://www.birminghammuseumstore.org/gutoco.html | access-date = 2011-07-12 | isbn = 978-1-904832-77-5 | url-status = dead | archive-url = https://web.archive.org/web/20110910171202/http://www.birminghammuseumstore.org/gutoco.html | archive-date = 2011-09-10 }}</ref>

Yama has the following attributes:
* He wears a crown of five skulls that symbolize the impermanence of the [[Skandha|five aggregates]].<ref name="Khantipalo">Khantipalo (1995-2011)</ref> (The skulls are also said to symbolize the five poisons.)
* He has a third eye that symbolizes the wisdom of understanding impermanence.<ref name="Khantipalo"/>
* He is sometimes shown adorned with a tiger skin, which symbolizes fearfulness.<ref name="Khantipalo"/> (The tiger skin is typically seen hanging beneath the wheel.)
* His four limbs (that are clutching the wheel) symbolize the sufferings of birth, old age, sickness, and death.<ref>Thubten Chodron (1993), Part 1 of 5, p. 1</ref>

===The moon: liberation===
Above the wheel is an image of the moon; the moon represents [[Nirvana (Buddhism)|liberation]] from the sufferings of samsara.<ref name="SR_moon">Sonam Rinchen (2006), p. 9.</ref><ref name="HHDL_moon">Dalai Lama (1992), p. 43.</ref><ref name="TC_moon">Thubten Chodron (1993), Part 2 of 5, p. 5</ref> Some drawings may show an image of a "pure land" to indicate liberation, rather than a moon.

===The Buddha pointing to the white circle: the path to liberation===
The upper part of the drawing also shows an image of the [[Gautama Buddha|Buddha]] pointing toward the moon; this represents the [[Buddhist paths to liberation|path]] to liberation.<ref name="SR_moon"/><ref name="HHDL_moon"/><ref name="TC_moon"/> While in Theravada Buddhism this is the [[Noble Eightfold Path]], in Mahayana Buddhism this is the [[Bodhisattva]] path, striving to liberation for all sentient beings. In Tibetan Buddhism, this is [[Lamrim]], which details all the stages on the path, while [[Zen]] has its own complicated history of the entanglement of [[Zazen|meditation practice]] and [[Subitism|direct insight]].

===Inscription===
Drawings of the Bhavachakra usually contain an inscription consisting of a few lines of text that explain the process that keeps people in samsara and how to reverse that process.<ref name="SR_moon"/>