The three poisons (Sanskrit: triviṣa ; Tibetan: dug gsum ) in the Mahayana tradition or the three unwholesome roots (Sanskrit: akuśala-mūla ; Pāli: akusala-mūla ), in the Theravada tradition are a Buddhist term that refers to the three root kleshas that lead to all negative states. These three states are delusion , also known as ignorance ; greed or sensual attachment ; and hatred or aversion . These three poisons are considered to be three afflictions or character flaws that are innate in beings and the root of craving , and so causing suffering and rebirth .
27-513: The three poisons are symbolically shown at the center of the Buddhist Bhavachakra artwork, with the rooster, snake, and pig, representing greed, ill-will and delusion respectively. In the Buddhist teachings, the three poisons (of ignorance, attachment, and aversion) are the primary causes that keep sentient beings trapped in samsara . These three poisons are said to be the root of all of
54-405: A graphical representation of the round of rebirths, but cakra-symbolism is an elementary component of Buddhism, and Buddhaghosa's Path of Purification (Visuddhimagga) contains such imagery: It is the beginningless round of rebirths that is called the 'Wheel of the round of rebirths' ( saṃsāracakka ). Ignorance ( avijjā ) is its hub (or nave) because it is its root. Ageing-and-death ( jarā-maraṇa )
81-421: 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. In many drawings of
108-479: Is being held by a fearsome figure who represents impermanence . This figure is often interpreted as being Mara , the demon who tried to tempt the Buddha, or as Yama , the lord of death. 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. Yama has the following attributes: Above
135-503: Is its rim (or felly) because it terminates it. The remaining ten links (of the Dependent Origination) are its spokes (i.e. karma formations [ saṅkhāra ] up to process of becoming [ bhava ]). Some western interpreters take a psychological point of view, explaining that different karmic actions contribute to one's metaphorical existence in different realms, or rather, different actions reinforce personal characteristics described by
162-533: Is pointing to the moon, indicating that liberation from samsara is possible. In the hub of the wheel are three animals: a pig, a snake, and a bird. They represent the 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
189-596: 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 meditation practice and direct insight . 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. The Theravada-tradition does not have
216-517: Is used when referring to the twelve links . Bhavachakra The bhavachakra ( Sanskrit : भवचक्र; Pāli : bhavacakka ; Tibetan : སྲིད་པའི་འཁོར་ལོ, Wylie: srid pa'i 'khor lo ) or wheel of life is a visual teaching aid and meditation tool symbolically representing saṃsāra (or cyclic existence). It is found on the walls of Tibetan Buddhist temples and monasteries in the Indo-Tibetan region, to help both Buddhists and non Buddhists understand
243-517: The Theravada tradition are a Buddhist term that refers to the three root kleshas that lead to all negative states. These three states are delusion , also known as ignorance ; greed or sensual attachment ; and hatred or aversion . These three poisons are considered to be three afflictions or character flaws that are innate in beings and the root of craving , and so causing suffering and rebirth . The three poisons are symbolically shown at
270-500: The three poisons (Skt. triviṣa ; Tibetan: dug gsum ) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla ; Skt. akuśala-mūla ) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows: In the Mahayana tradition moha is identified as a subcategory of avidya . Whereas avidya is defined as
297-508: The Buddhist teachings. The bhavachakra consists of the following elements: 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
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#1732858643564324-478: The bottom half of the circle: Among the six realms, the human realm is considered to offer the best opportunity to practice the dharma. In some representations of the wheel, there is a buddha or bodhisattva depicted within each realm, trying to help sentient beings find their way to nirvana . The outer rim of the wheel is divided into twelve sections that represent the Twelve Nidānas . As previously stated,
351-418: The center of the Buddhist Bhavachakra artwork, with the rooster, snake, and pig, representing greed, ill-will and delusion respectively. In the Buddhist teachings, the three poisons (of ignorance, attachment, and aversion) are the primary causes that keep sentient beings trapped in samsara . These three poisons are said to be the root of all of the other kleshas . The three poisons are represented in
378-521: The continuity of becoming (reincarnating) in one of the realms of existence, in the samsaric context of rebirth, life and the maturation arising therefrom. It is the tenth of the Twelve Nidanas , in its Pratītyasamutpāda doctrine. The word Chakra ( चक्र ) derives from the Sanskrit word meaning "wheel," as well as "circle" and "cycle". Legend has it that the historical Buddha himself created
405-518: The core Buddhist teachings. The image consists of four concentric circles, held by Yama , the lord of Death, with an image of the Buddha pointing to the moon metaphorically representing the possibility for liberation from the suffering of reincarnation. Bhavachakra , "wheel of life," consists of the words bhava and chakra . bhava ( भव ) means "being, worldly existence, becoming, birth, being, production, origin". In Buddhism , bhava denotes
432-564: The first depiction of the bhavachakra, and the story of how he gave the illustration to King Rudrāyaṇa appears in the anthology of Buddhist narratives called the Divyāvadāna . Sahasodgata-avadāna , in the opening paragraphs of the work, describes the Buddha's instructions for creating the bhavachakra . The bhavachakra is painted on the outside walls of nearly every Tibetan Buddhist temple in Tibet and India, to instruct non-monastic audience about
459-535: The hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively). As shown in the wheel of life (Sanskrit: bhavacakra ), the three poisons lead to the creation of karma , which leads to rebirth in the six realms of samsara. The three wholesome mental factors that are identified as the opposites of the three poisons are: Buddhist path considers these essential for liberation . The three kleshas of ignorance, attachment and aversion are referred to as
486-415: 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. Ringu Tulku states: Propelled by their karma, beings take rebirth in the six realms of samsara, as shown in the next layer of the circle. The third layer of the wheel is divided into six sections that represent
513-429: The opposites of the three poisons are: Buddhist path considers these essential for liberation . The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa ; Tibetan: dug gsum ) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla ; Skt. akuśala-mūla ) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of
540-408: The other kleshas . The three poisons are represented in the hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively). As shown in the wheel of life (Sanskrit: bhavacakra ), the three poisons lead to the creation of karma , which leads to rebirth in the six realms of samsara. The three wholesome mental factors that are identified as
567-460: The realms. According to Mark Epstein, "each realm becomes not so much a specific place but rather a metaphor for a different psychological state, with the entire wheel becoming a representation of neurotic suffering." Footnotes Citations Three poisons (Buddhism) The three poisons (Sanskrit: triviṣa ; Tibetan: dug gsum ) in the Mahayana tradition or the three unwholesome roots (Sanskrit: akuśala-mūla ; Pāli: akusala-mūla ), in
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#1732858643564594-513: The six realms of 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: The three lower realms are shown in
621-594: 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. These twelve links can be understood to operate on an outer or inner level. 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. The twelve causal links, paired with their corresponding symbols, are: The wheel
648-461: The three poisons are as follows: In the Mahayana tradition moha is identified as a subcategory of avidya . Whereas avidya is defined as a fundamental ignorance, moha is defined as delusion, confusion and incorrect beliefs. In the Theravada tradition, moha and avidya are equivalent terms, but they are used in different contexts; moha is used when referring to mental factors, and avidya
675-607: The wheel is an image of the moon; the moon represents liberation from the sufferings of samsara. Some drawings may show an image of a "pure land" to indicate liberation, rather than a moon. The upper part of the drawing also shows an image of the Buddha pointing toward the moon; this represents the path to liberation. While in Theravada Buddhism this is the Noble Eightfold Path , in Mahayana Buddhism this
702-426: 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
729-458: 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. Under the influence of the three poisons, beings create karma, as shown in the next layer of the circle. The second layer of the wheel shows two-half circles: These images represent karma ,
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