“Bhavacakra”的意思、由来-开放百科全书

The bhavachakra (Sanskrit; Pāli: bhavachakka; Tibetan: srid pa'i 'khor lo) is a symbolic representation of saṃsāra (or cyclic existence). It is found on the outside walls of Tibetan Buddhist temples and monasteries in the Indo-Tibetan region, to help ordinary people understand Buddhist teachings.

Etymology

Bhavachakra, "wheel of life,"{{efn|The term bhavacakra has been translated into English as:

The Sanskrit word bhāva (भाव) is rooted in the term bhava, and means "emotion, sentiment, state of body or mind, disposition."^[2] In some contexts it also means "becoming, being, existing, occurring, appearance" while connoting the condition thereof.^[3]

In Buddhism, bhava denotes the continuity of becoming (reincarnating) in one of the realms of existence, in the samsaric context of rebirth, life and the maturation arising therefrom.^[4] It is the tenth of the Twelve Nidanas, in its Pratītyasamutpāda doctrine.^[5]

The word Chakra (चक्र) derives from the Sanskrit word meaning "wheel," as well as "circle" and "cycle".^[6]

The word chakra is used to mean several different things in the Sanskrit sources:^[7]

Legend has it that the historical Buddha himself created the first depiction of the bhavacakra, and the story of how he gave the illustration to King Rudrāyaṇa appears in the anthology of Buddhist narratives called the Divyāvadāna.

Explanation of the diagram

The bhavacakra 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.^[8]^[9]

Elements of the bhavacakra

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—the three poisons and karma—produce lives 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.^[11]^[12]

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 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 bhavacakra. From these three poisons, the whole cycle of existence evolves.^[13]^[14]

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.^[14]

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

Second layer: karma

These images represent 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.^[14]

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

The third layer of the wheel is divided into six sections that represent 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.

Among the six realms, the human realm is considered to offer the best opportunity to practice the dharma.^[19] 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.

Outer rim: 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.^[22]^[26]

These twelve links can be understood to operate on an outer or inner level.^[23]

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.^[23]^[25]^[26]

The figure holding the wheel: impermanence

This figure is often interpreted as being Mara, the demon who tried to tempt the Buddha, or as 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.^[27]

The moon: liberation

Above the wheel is an image of the moon; the moon represents liberation from the sufferings of samsara.^[30]^[31]^[32] 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 Buddha pointing toward the moon; this represents the path to liberation.^[30]^[31]^[32] 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 meditation practice and direct insight.

Inscription

Drawings of the Bhavacakra usually contain an inscription consisting of a few lines of text that explain the process that keeps us in samara and how to reverse that process.^[30]

Alternative interpretations

Theravada

The Theravada-tradition does not have 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:

Western psychological interpretation

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 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."^[34]

Gallery

See also

References

1. ^Monier Monier-Williams (1899), Sanskrit English Dictionary, Oxford University Press, Archive: भव, bhava
2. ^भव, Sanskrit English Dictionary, Koeln University, Germany
3. ^Monier Monier-Williams (1899), Sanskrit English Dictionary, Oxford University Press, Archive: भाव, bhAva
4. ^{{cite book|author1=Thomas William Rhys Davids |author2=William Stede |title=Pali-English Dictionary |url=https://books.google.com/books?id=0Guw2CnxiucC |year=1921 |publisher=Motilal Banarsidass |isbn=978-81-208-1144-7 |page=499 }}
5. ^{{cite book|author1=Julius Evola |author2=H. E. Musson |title=The Doctrine of Awakening: The Attainment of Self-Mastery According to the Earliest Buddhist Texts |url=https://books.google.com/books?id=Kza7tTkiytUC |year=1996|publisher=Inner Traditions |isbn=978-0-89281-553-1 |pages=67–68}}
6. ^{{cite book|last1=Mallory|first1=J.P|last2=Adams|first2=D.Q.|title=Encyclopedia of Indo-European culture|date=1997|publisher=Fitzroy Dearborn|location=London|isbn=978-1-884964-98-5|page=640|edition=1. publ.}}
7. ^{{cite book |last=Bhattacharyya |first=N. N. |title=History of the Tantric Religion |edition=Second Revised |publisher=Manohar |location=New Delhi |year=1999 |pages=385–86 |isbn=81-7304-025-7}}
8. ^Dzongsar Khyentse (2004), p. 3.
9. ^Dalai Lama (1992), p. 1
10. ^¹Dalai Lama (1992), p. 42–43.
11. ^Dalai Lama (1992), p. 41-43.
12. ^Sonam Rinchen (2006), p. 8-9.
13. ^Ringu Tulku (2005), p. 30.
14. ^¹²Dalai Lama (1992), p. 4, 42.
15. ^Ringu Tulku (2005), p. 31.
16. ^Khandro Rinpoche (2003), p. 65-90.
17. ^Chögyam Trungpa (1999), p. 25-50.
18. ^Dalai Lama (1992), p. 5-8.
19. ^¹Dzongsar Khyentse (2005), p. 2-3.
20. ^Patrul Rinpoche (1998), p. 61-99.
21. ^Gampopa (1998), p. 95-108
22. ^Dalai Lama (1992), p. 8 (from the Introduction by Jeffrey Hopkins)
23. ^¹²³Thrangu Rinpoche (2001), pp. 3, 32
24. ^Simmer-Brown (1987), p. 24
25. ^Goodman, Location 1492 (Kindel edition)
26. ^Simmer-Brown (1987), p. 28
27. ^{{cite book | last1 = Birmingham Museum of Art | authorlink1 = 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 | accessdate = 2011-07-12 | isbn = 978-1-904832-77-5 | deadurl = yes | archiveurl = https://web.archive.org/web/20110910171202/http://www.birminghammuseumstore.org/gutoco.html | archivedate = 2011-09-10 | df = }}
28. ^¹²Khantipalo (1995-2011)
29. ^Thubten Chodron (1993), Part 1 of 5, p. 1
30. ^¹²³Sonam Rinchen (2006), p. 9.
31. ^¹Dalai Lama (1992), p. 43.
32. ^¹Thubten Chodron (1993), Part 2 of 5, p. 5
33. ^Karunaratne, T. B. (2008), p. 14.
34. ^Epstein, Mark (2004), p. 17.