Materials for a Dictionary of the Prajnaparamita Literature,Conze,1967,1973,600dpi
THE HEART SUTRA - glensvensson.org · THE HEART OF THE PERFECTION OF WISDOM SUTRA...
Transcript of THE HEART SUTRA - glensvensson.org · THE HEART OF THE PERFECTION OF WISDOM SUTRA...
THE HEART OF THE PERFECTION OF
WISDOM SUTRA(Arya-bhagavati-prajnaparamita-hridaya-sutra)
1. Prologue indicating the origination of the sutra1A. Common prologue
Thus did I hear at one time. The Bhagavan was dwelling on Mass of Vultures Mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas.
1B. Uncommon prologue
At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called “Profound Perception.” Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature.
2. Subject matter of the actual sutra2A. Shariputra’s question on the mode of practising the perfection of wisdom
Then, through the power of Buddha, the venerable Shariputra said this to the bodhisattva mahasattva arya Avalokiteshvara: “How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom?”
2B. Avalokiteshvara’s responses2B1. Individual presentation of the mode of training in the path of those of inferior faculties2B1A. Presentation of the mode of training in the perfection of wisdom on the path of accumulation and the path of preparation2B1A-1. Transition
He said that and the bodhisattva mahasattva arya Avalokiteshvara said this to the venerable Sharadvatiputra. “Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this,
[2B1A-2. Mode of training in brief]
correctly and repeatedly beholding those five aggregates also as empty of inherent nature.
[2B1A-3. Extensive presentation]2B1A-3A. Mode of training in the ultimate nature of the aggregate of form
Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness.
2B1A-3B. Extending the same analysis to the remaining aggregates
In the same way, feeling, discrimination, compositional factors, and consciousness are empty.
2B1B. Presentation of the mode of training on the path of seeing
Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.
2B1C. Presentation of the mode of training on the path of meditation
Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to andincluding no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no non-attainment.
2B1D. Presentation of the mode of training on the path of no more learning
Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom.
2B2. Presentation through mere words of mantra to those of superior faculties
Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifiesall suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:
TADYATHA [OM] GATÉ GATÉ PARAGATÉ PARASAMGATÉ BODHI SVAHA
2B3. Exhortation to train by means of summarizing the subject matter
Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”
2C. The teacher’s affirmation of this
Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”
2D. The assembly member’s delight and their pledge to uphold
The Bhagavan having thus spoken, the venerable Sharadvatiputra, the bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their entirety along with the world ofgods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by theBhagavan.
COLOPHON: The Heart of the Perfection of Wisdom Sutra has been translated from the Tibetan, consulting the Indian and Tibetan commentaries and previous good translations, by Gelong Thubten Tsultrim (George Churinoff), the first day of Saka Dawa, 1999, at Tushita Meditation Centre, Dharamsala, India. Amended March 8, 2001, in the New Mexico desert.
Note: Embedded outlines originate from a commentary on the Heart Sutra by Jamyang Gawai Lodro. The translated outlines have been sourced from the Appendix of Essence of the Heart Sutra (by His Holiness the Dalai Lama).
MA
HA
YA
NA
PA
TH
Acc
ordi
ng to
Mad
hyam
ika
Pras
angi
ka (
Mid
dle
Way
Con
sequ
ence
sch
ool)
Mil
esto
nes
1 –
Infe
rent
ial r
eali
zati
on o
f em
ptin
ess
(sha
rp f
acul
ty tr
aine
es)
2 –
Unc
ontr
ived
ren
unci
atio
n an
d bo
dhic
itta
3
– W
ill n
ever
fal
l to
a lo
wer
veh
icle
4 –
Uni
on o
f ca
lm a
bidi
ng a
nd s
peci
al in
sigh
t obs
ervi
ng e
mpt
ines
s5
– R
oots
of
virt
ue c
anno
t be
seve
red
6 –
No
mor
e re
birt
hs in
low
er r
ealm
s7
– In
itia
l dir
ect r
eali
zati
on o
f em
ptin
ess
(Ary
a)8
– A
band
oned
inte
llec
tual
ly a
cqui
red
affl
icti
ve o
bscu
rati
ons
9 –
Nir
vana
(A
rhat
)10
– E
nlig
hten
men
t (B
uddh
a)
Ord
inar
y B
odhi
satt
vaA
rya
Bod
hisa
ttva
Ary
a B
uddh
a
Pat
h o
f A
ccu
mu
lati
onP
ath
of
Pre
par
atio
nP
ath
of
See
ing
Pat
h o
f M
edit
atio
nP
ath
of
No
Mor
e L
earn
ing
Small
Middling
Great
Heat
Peak
Forbearance
S. M.Qualities
Generosity
Ethics
Patience
Joyous Effort
Concentration
Wisdom
Method
Prayer
Power
Exalted Wisdom
1st G
roun
d2nd
3rd4th
5th6th
7th8th
9th10
thB
uddh
a G
roun
d
<--
---A
band
onin
g in
nate
aff
lict
ive
obsc
urat
ions
----
>A
band
onin
g co
gnit
ive
obsc
urat
ions
1
23
45
6
7
89
10
Uni
nter
rupt
ed p
ath
Aff
lict
ive
Obs
cura
tion
sC
once
ptio
n of
inhe
rent
exi
sten
ce a
long
w
ith
its
seed
s
Lib
erat
ed p
ath
Cog
nit
ive
Obs
cura
tion
s
Lat
enci
es o
f th
e co
ncep
tion
of
inhe
rent
ex
iste
nce
and
all f
acto
rs o
f m
ista
ken
dual
isti
c ap
pear
ance
that
ari
se d
ue to
the
forc
e of
thos
e
TH
E T
HR
EE V
EH
ICL
ES
VE
HIC
LE
AS
PIR
AT
ION
GO
AL
PR
AC
TIC
ES
VIP
AS
HY
AN
A
TH
ER
AV
AD
AR
enun
ciat
ion
(nihsarana
)(R
enun
ciat
e)N
irva
na(A
rhat
)
3 hi
gher
trai
ning
s 8
-fol
d pa
th1.
eth
ics
r
ight
spe
ech
(shila)
r
ight
act
ion
rig
ht li
veli
hood
2. c
once
ntra
tion
r
ight
eff
ort
(samadhi
)
rig
ht m
indf
ulne
ss
r
ight
con
cent
rati
on3.
wis
dom
rig
ht v
iew
(prajna
)
ri
ght t
houg
ht
3 m
arks
of
exis
tenc
e1.
impe
rman
ence
(anitya
)2.
suf
feri
ng (duhkha
)3.
no
self
(anatman
)
MA
HA
YA
NA
Bod
hici
tta
(Bod
hisa
ttva
)E
nlig
hten
men
t (bodhi)
(Bud
dha)
6 pe
rfec
tion
s1.
gen
eros
ity
(dana)
2. e
thic
s (shila
)3.
pat
ienc
e (kshanti
)4.
joyo
us e
ffor
t (virya)
5. c
once
ntra
tion
(samadhi
) shamatha
6. w
isdo
m (prajna
)
vipashyana
Em
ptin
ess
(shunyata)
VA
JRA
YA
NA
(tan
tra)
Bod
hici
tta
(Bod
hisa
ttva
)E
nlig
hten
men
t (bodhi)
(Bud
dha)
2 st
ages
1. g
ener
atio
n st
age
(utpattikrama)
2. c
ompl
etio
n st
age
(sampannakrama)
Em
ptin
ess
(shunyata)
Ren
unci
atio
n –
the
min
d in
tent
on
liber
atio
n fr
om s
amsa
raB
odhi
citt
a –
the
aspi
ratio
n fo
r co
mpl
ete
enlig
hten
men
t for
the
bene
fit o
f al
l sen
tient
bei
ngs
Nir
vana
– f
reed
om f
rom
the
affl
ictiv
e ob
scur
atio
nsE
nlig
hten
men
t – f
reed
om f
rom
the
affl
ictiv
e &
cog
nitiv
e ob
scur
atio
nsA
fflic
tive
obsc
urat
ions
– ig
nora
nce
& s
eeds
of
igno
ranc
eC
ogni
tive
obsc
urat
ions
– la
tenc
ies
(sta
ins)
of
igno
ranc
e &
mis
take
n du
alis
tic a
ppea
ranc
e ar
isin
g du
e to
sta
ins
Sha
mat
ha –
cal
m a
bidi
ngV
ipas
hyan
a –
spec
ial i
nsig
ht
SU
FF
ER
ING
AN
D I
TS C
AU
SE
S
As
said
in N
agar
jun
a's
Fu
nda
men
tal W
isdo
m o
f th
e M
iddl
e W
ayB
y ex
ting
uish
ing
actio
ns a
nd m
enta
l aff
lict
ions
, the
re is
libe
rati
on.
Act
ions
and
men
tal a
ffli
ctio
ns a
rise
fro
m m
isco
ncep
tion
s.A
nd th
ey a
rise
fro
m e
labo
rati
ons.
Ela
bora
tion
s w
ill c
ease
thro
ugh
culti
vatin
g em
ptin
ess.
[1
8.5]
----
----
----
----
----
----
----
----
----
----
----
> L
AT
EN
CY
(ST
AIN
) O
F I
GN
OR
AN
CE
+ O
BJE
CT
|
||
V|
-
----
-> 1
. SE
ED
OF I
GN
OR
AN
CE
+ M
IST
AK
EN
DU
AL
IST
IC A
PP
EA
RA
NC
E (
obje
ct a
ppea
ring
as
inhe
rent
ly e
xist
ent)
|
|
||
|
V--
----
----
---
2. I
GN
OR
AN
CE
+ F
EE
LIN
G (
plea
sant
/ un
plea
sant
/ ne
utra
l)
|
V
3. M
ISC
ON
CE
PT
ION
(in
here
ntly
att
ract
ive
/ inh
eren
tly u
nattr
activ
e / i
nher
ently
neu
tral
)
|
V
4. A
TT
AC
HM
EN
T /
AV
ER
SIO
N /
CO
NF
USI
ON
|
V
5.
AC
TIO
N (
KA
RM
A)
|
V
6.
SU
FF
ER
ING
(D
UH
KH
A)
Igno
ranc
e –
conc
eptio
n of
inhe
rent
exi
sten
ce;
Con
fusi
on –
gra
spin
g as
inhe
rent
ly e
xist
ent
TW
O O
BS
CU
RA
TIO
NS
1. A
ffli
ctiv
e ob
scur
atio
ns –
con
cept
ion
of in
here
nt e
xist
ence
alo
ng w
ith it
s se
eds
2. C
ogni
tive
obsc
urat
ions
– la
tenc
ies
of th
e co
ncep
tion
of
inhe
rent
exi
sten
ce a
nd a
ll f
acto
rs o
f m
ista
ken
dual
istic
app
eara
nce
that
ari
se
due
to th
e fo
rce
of th
ose
TH
E F
OU
R B
UD
DH
IST T
EN
ET S
YS
TE
MS
Sou
rce:
Jet
sun
Cho
gyi G
yelts
en's
Pre
sent
atio
n of
Ten
ets
SC
HO
OL
SU
B-S
CH
OO
LS
PR
OP
ON
EN
TIL
LU
ST
RA
TIO
N O
F P
ER
SO
N
VA
IBH
AS
IKA
(Gre
at E
xpos
ition
)
18 s
ub-s
choo
ls 1
A p
erso
n pr
opou
ndin
g H
inay
ana
tene
ts w
ho d
oes
not a
ccep
t se
lf-c
ogni
tion
but
doe
s ac
cept
trul
yex
iste
nt e
xter
nal o
bjec
ts
Var
ious
ass
erti
ons:
the
mer
e co
llec
tion
of
the
five
agg
rega
tes,
the
cont
inuu
m o
f th
e ag
greg
ates
, the
men
tal c
onsc
ious
ness
SA
UT
RA
NT
IKA
(Sut
ra)
FO
LL
OW
ER
S O
F S
CR
IPT
UR
EF
ollo
wer
s of
Vas
uban
dhu’
s Tr
easu
ry o
f Man
ifes
t Kno
wle
dge
A p
erso
n pr
opou
ndin
g H
inay
ana
tene
ts w
ho a
sser
ts b
oth
self
-cog
niti
on2 a
nd tr
uly
exis
tent
ex
tern
al o
bjec
ts
The
men
tal c
onsc
ious
ness
FO
LL
OW
ER
S O
F R
EA
SO
NIN
GF
ollo
wer
s of
Dha
rmak
irti
’s S
even
Tre
atis
es o
n V
alid
Cog
niti
on
CIT
TA
MA
TR
A(M
ind
Onl
y)
FO
LL
OW
ER
S O
F S
CR
IPT
UR
EF
ollo
wer
s of
Asa
nga’
s F
ive
Trea
tise
s on
the
Gro
unds
A p
erso
n pr
opou
ndin
g M
ahay
ana
tene
ts w
ho d
oes
not a
sser
t ext
erna
l ob
ject
s bu
t doe
s ac
cept
trul
y ex
iste
nt s
elf-
cogn
itio
n
The
mer
e m
enta
l con
scio
usne
ssF
OL
LO
WE
RS
OF
RE
AS
ON
ING
Fol
low
ers
of D
harm
akir
ti’s
Sev
en T
reat
ises
on
Val
id C
ogni
tion
MA
DH
YA
MIK
A(M
iddl
e W
ay)
SV
AT
AN
TR
IKA
(Aut
onom
y)
YO
GA
CA
RA
SV
AT
AN
TR
IKA
(Y
ogic
Aut
onom
y)A
per
son
prop
ound
ing
Mah
ayan
a te
nets
who
doe
s no
t acc
ept t
rue
exis
tenc
e ev
en c
onve
ntio
nall
y
The
men
tal c
onsc
ious
ness
SA
UT
RA
NT
IKA
SV
AT
AN
TR
IKA
(S
utra
Aut
onom
y)
PR
AS
AN
GIK
A
(Con
sequ
ence
)T
he m
ere
‘I’ w
hich
is im
pute
d in
de
pend
ence
on
the
five
agg
rega
tes
1 The
div
isio
n in
to 1
8 su
b-sc
hool
s: M
ajor
ity
Com
mun
ity,
One
Con
vent
ion,
Pro
pone
nts
of W
orld
-Tra
nsce
nden
ce, M
uch
Hea
ring
, Pro
pone
nts
of I
mpu
tati
on, M
onum
ent O
nes,
Eas
tern
M
ount
ain
One
s, W
este
rn M
ount
ain
One
s, A
bidi
ng F
irm
ly, P
ropo
nent
s of
the
Exi
sten
ce o
f All
, Vat
sipu
tra
Foll
ower
s, D
harm
otta
ra F
ollo
wer
s, B
hadr
ayan
a F
ollo
wer
s, M
ahas
amm
ata
Fol
low
ers,
Gre
at T
each
ing,
Dha
rmag
upta
Fol
low
ers,
Kas
hyap
a F
ollo
wer
s an
d U
ttar
a Fo
llow
ers.
[M
aps
of th
e P
rofo
und
(Hop
kins
) pa
ges
210-
217]
2 Th
e d
efin
itio
n o
f va
lid s
elf-
cogn
izin
g p
erce
pti
on is
: a n
ew a
nd n
on-d
ecep
tive
cog
nitio
n th
at is
fre
e fr
om c
once
ptua
lity
, is
only
inw
ardl
y di
rect
ed a
nd b
ears
the
aspe
ct o
f an
ap
preh
endi
ng-s
ubje
ct.
OB
JEC
TS O
F A
BA
ND
ON
ME
NT
Sou
rce:
Pre
sent
atio
n of
Ten
ets
- Je
tsun
Chö
gyi G
yelts
en
SC
HO
OL
AF
FL
ICT
IVE
OB
SC
UR
AT
ION
SC
OG
NIT
IVE
OB
SC
UR
AT
ION
SC
OA
RS
ES
UB
TL
E
VA
IBH
ASI
KA
(Gre
at E
xpos
ition
) C
once
ptio
n of
a p
erm
anen
t, un
itar
y, in
depe
nden
t per
son
Con
cept
ion
of a
sel
f-su
ffic
ient
su
bsta
ntia
lly
exis
tent
per
son
Non
e
SA
UT
RA
NT
IKA
(S
utra
)C
once
ptio
n of
a p
erm
anen
t, un
itar
y, in
depe
nden
t per
son
Con
cept
ion
of a
sel
f-su
ffic
ient
su
bsta
ntia
lly
exis
tent
per
son
Non
e
CIT
TA
MA
TR
A(M
ind
Onl
y)C
once
ptio
n of
a p
erm
anen
t, un
itar
y, in
depe
nden
t per
son
Con
cept
ion
of a
sel
f-su
ffic
ient
su
bsta
ntia
lly
exis
tent
per
son
Con
cept
ion
appr
ehen
ding
for
m a
nd th
e va
lid
cogn
itio
n ap
preh
endi
ng th
at f
orm
to b
e di
ffer
ent s
ubst
ance
s
MA
DH
YA
MIK
A(M
iddl
e W
ay)
Sva
tan
trik
a(A
uton
omy)
Con
cept
ion
of a
per
man
ent,
unit
ary,
inde
pend
ent p
erso
nC
once
ptio
n of
a s
elf-
suff
icie
nt
subs
tant
iall
y ex
iste
nt p
erso
nC
once
ptio
n of
true
exi
sten
ce
Pra
san
gik
a(C
onse
quen
ce)
Con
cept
ion
of a
sel
f-su
ffic
ient
su
bsta
ntia
lly
exis
tent
per
son
Con
cept
ion
of in
here
nt
exis
tenc
e
Lat
enci
es o
f th
e co
ncep
tion
of
inhe
rent
exi
sten
ce a
nd a
ll
fact
ors
of m
ista
ken
dual
isti
c ap
pear
ance
that
ari
se d
ue to
th
e fo
rce
of th
at
Shamatha is attained by progressing through the nine stages, relying on the eight antidotes to abandon the five faults. This is accomplished through the six powers and the four mental engagements.
Fault Antidote
1. laziness 1. faith 2. aspiration 3. effort 4. pliancy
2. forgetfulness 5. mindfulness
3. laxity and excitement 6. introspection
4. non-application 7. application
5. over-application 8. equanimity
1. The first stage is attained through the power of hearing.2. Stage 1 - Setting the mind3. Mindfulness4. Introspection5. From here until the seventh stage the flame progressively decreases in size until it becomes absent. This
difference denotes the measure of the strength of effort required regarding mindfulness and introspection.6. The elephant is the mind and the black colour symbolises laxity.7. The monkey is the proliferation of thoughts and the black colour symbolises excitement. 8. The second stage is attained through the power of thinking.9. Stage 2 - Continuous setting10. Excitement has the five sense pleasures as its objects.11. From here, the black colour progressively becomes white. This symbolises the factor of clarity and the
factor of stability progressively increasing.12. The third and fourth stages are attained through the power of mindfulness.13. Stage 3 - Resetting14. The rabbit is subtle laxity. From here, one can individually identify coarse and subtle laxity.15. Looking back means that having recognized that the mind has wandered, it is again directed back to the
object.16. Stage 4 - Close setting17. The fifth and sixth stages are attained through the power of introspection.18. The potential for excitement to arise prior to meditation has weakened.19. Since virtuous thoughts are an interruption at the time of shamatha meditation, it is necessary to stop
them. At other times it is not necessary.20. Due to introspection the mind does not fall into scattering and through being uplifted, it is drawn into
concentration.21. Stage 5 - Disciplining22. Stage 6 - Pacifying23. The seventh and eighth stages are attained through the power of effort. 24. Stage 7 - Thorough pacifying
At this stage it is difficult for subtle laxity or excitement to arise and even if they do arise a little, they areimmediately eliminated with the slightest effort.
25. The black colour of the elephant is gone and there is no monkey. This means that in dependence on initially applying a little mindfulness and introspection, the mind can engage continuously in concentration without any potential of being interrupted by laxity, excitement or thoughts.
26. Stage 8 - Making one-pointed27. The ninth stage is attained through the power of familiarity.28. Stage 9 - Setting in equipoise29. Physical pliancy30. Mental pliancy31. Attainment of shamatha32. The root of samsara is cut by the union of shamatha and vipashyana observing emptiness.33. Equipped with mindfulness and introspection, seek the correct view of emptiness.
TH
E T
WO
TR
UT
HS
S
ourc
e: A
ppea
ranc
e an
d R
ealit
y –
Guy
New
land
P
rese
ntat
ion
of T
enet
s –
Jets
un C
hogy
i Gye
ltsen
SC
HO
OL
CO
NV
EN
TIO
NA
L T
RU
TH
UL
TIM
AT
E T
RU
TH
VA
IBH
AS
IKA
(Gre
at E
xpos
ition
)
A p
heno
men
on w
hich
is s
uch
that
if it
wer
e ph
ysic
ally
de
stro
yed
or m
enta
lly
sepa
rate
d in
to p
arts
, the
con
scio
usne
ss
appr
ehen
ding
it w
ould
be
canc
elle
d.A
phe
nom
enon
suc
h th
at a
n aw
aren
ess
appr
ehen
ding
it is
ca
ncel
led
if it
is b
roke
n up
or
men
tall
y se
para
ted
into
its
indi
vidu
al p
arts
.
(Eg.
A p
ot)
A p
heno
men
on w
hich
is s
uch
that
if it
wer
e ph
ysic
ally
de
stro
yed
or m
enta
lly
sepa
rate
d in
to p
arts
, the
con
scio
usne
ss
appr
ehen
ding
it w
ould
not
be
canc
elle
d.A
phe
nom
enon
suc
h th
at a
n aw
aren
ess
appr
ehen
ding
it is
not
ca
ncel
led
if it
is b
roke
n up
or
men
tall
y se
para
ted
into
its
indi
vidu
al p
arts
.
(Eg.
Dir
ecti
onal
ly p
artl
ess
part
icle
s)
SA
UT
RA
NT
IKA
(Sut
ra)
Tha
t whi
ch is
not
ult
imat
ely
able
to p
erfo
rm a
fun
ctio
n.A
phe
nom
enon
that
is n
ot a
ble
to p
erfo
rm a
fun
ctio
n ul
tim
atel
y.
(Eg.
Gen
eric
imag
e of
a p
ot)
Tha
t whi
ch is
ult
imat
ely
able
to p
erfo
rm a
fun
ctio
n.A
phe
nom
enon
that
is a
ble
to p
erfo
rm a
fun
ctio
n ul
tim
atel
y.
(Eg.
A p
ot)
CIT
TA
MA
TR
A(M
ind
Onl
y)
An
obje
ct f
ound
by
a co
rrec
t kno
wer
whi
ch is
a v
alid
co
gniz
er d
isti
ngui
shin
g a
conv
enti
onal
ity.
Tha
t whi
ch is
rea
lize
d by
a v
alid
per
cept
ion
dire
ctly
rea
lizi
ngit
by
way
of
bein
g to
geth
er w
ith
dual
isti
c ap
pear
ance
.
(Eg.
A p
ot)
An
obje
ct f
ound
by
a co
rrec
t kno
wer
whi
ch d
isti
ngui
shes
an
ulti
mat
e ob
ject
.T
hat w
hich
is r
eali
zed
by a
val
id p
erce
ptio
n di
rect
ly r
eali
zing
it b
y w
ay o
f th
e va
nish
ing
of d
uali
stic
app
eara
nce.
(Eg.
Em
ptin
ess
that
is a
pot
and
the
vali
d co
gnit
ion
appr
ehen
ding
that
pot
bei
ng e
mpt
y of
bei
ng d
iffe
rent
su
bsta
nces
)
MA
DH
YA
MIK
A(M
iddl
e W
ay)
Sva
tan
trik
a(A
uton
omy)
A p
heno
men
on r
eali
zed
by th
e di
rect
val
id c
ogni
zer
real
izin
g it
by
way
of
an a
ssoc
iati
on w
ith
dual
isti
c ap
pear
ance
.
(Eg.
A p
ot)
A p
heno
men
on r
eali
zed
by th
e di
rect
val
id c
ogni
zer
real
izin
g it
by
way
of
the
vani
shin
g of
dua
list
ic a
ppea
ranc
e.
(Eg.
Em
ptin
ess
that
is a
pot
bei
ng e
mpt
y of
true
exi
sten
ce)
Pra
san
gik
a(C
onse
quen
ce)
Tha
t fou
nd b
y a
conv
enti
onal
val
id c
ogni
zer
perc
eivi
ng a
fa
lse
obje
ct o
f kn
owle
dge.
An
obje
ct th
at is
fou
nd b
y a
vali
d co
gnit
ion
anal
yzin
g a
conv
enti
onal
ity.
(Eg.
A p
ot)
An
obje
ct f
ound
by
a re
ason
ing
cons
ciou
snes
s pe
rcei
ving
the
mea
ning
of
real
ity.
An
obje
ct f
ound
by
a va
lid
cogn
itio
n an
alyz
ing
the
ulti
mat
e.
(Eg.
Em
ptin
ess
that
is a
pot
bei
ng e
mpt
y of
inhe
rent
ex
iste
nce)
AV
OID
ING
TH
E T
WO
EX
TR
EM
ES
Sou
rce:
Ext
ract
ed f
rom
Stu
dy o
f Sva
tant
rika
(L
opez
)
SC
HO
OL
AV
OID
ING
EX
TR
EM
E O
F P
ER
MA
NE
NC
EA
VO
IDIN
G E
XT
RE
ME
OF
AN
NIH
ILA
TIO
N
VA
IBH
AS
IKA
(Gre
at E
xpos
itio
n)
All
con
diti
oned
phe
nom
ena
are
impe
rman
ent
All
phe
nom
ena
are
subs
tant
iall
y es
tabl
ishe
d
SA
UT
RA
NT
IKA
(Su
tra)
Per
man
ent p
heno
men
a ar
e no
t sub
stan
tial
ly e
xist
ent
Obj
ects
are
nat
ural
bas
es f
or n
ames
and
con
cept
ion
CIT
TA
MA
TR
A(M
ind
On
ly)
Obj
ects
are
not
nat
ural
bas
es f
or n
ames
and
con
cept
ion
Oth
er-p
ower
ed a
nd th
orou
ghly
est
abli
shed
phe
nom
ena
are
trul
yex
iste
nt
MA
DH
YA
MIK
A(M
idd
le W
ay)
Sva
tant
rik
a(A
uto
nom
y)N
o ph
enom
ena
is tr
uly
exis
tent
All
phe
nom
ena
exis
t fro
m th
eir
own
side
Pra
san
gik
a(C
onse
qu
ence
)N
o ph
enom
ena
exis
ts f
rom
its
own
side
All
phe
nom
ena
are
mer
ely
impu
ted
by c
once
ptio
n
The Wheel of Life painting graphically illustrates the Buddha's teachings on impermanence, suffering, karma, death, and rebirth into one of the six realms of cyclic existence, and the twelve links of dependent origination.
At the central hub of the painting are a pig, a cockerel, and a snake, which bite each other's tails and symbolize the three primary poisons of ignorance, desire and aversion.
The next circle of the painting depicts beings ascending to the three upper realms on its white segment, and beings falling to the three lower realms on its left dark segment.
The third circle is divided by spokes into either five or six sections, with the three lower realms of animals, hungry ghosts (preta), and the various hell (narak) realms in the three lower segments, and the three upper realms of humans, demi-gods (asura), and gods (deva) in the two or three upper segments. Birth into one of these six realms is characterized by a particular mental state or poison:
1) the god or deva realm (pride),2) the demi-god or asura realm (jealousy), 3) the human realm (desire or all five poisons), 4) the animal realm (ignorance or confusion), 5) the hungry ghost or preta realm (greed and miserliness), and 6) the hell or narak realm (anger and hatred).
The first three 'upper realms' are considered favourable, and the last three 'lower realms' miserable. Sometimes only five realms are listed, with the devas and asuras forming a single realm.
The outer circle of the wheel depicts in a clockwise sequence twelve metaphorical images of the twelve links of dependent origination. The twelve links in the chain of dependent arising is one of the most important doctrines on the Buddhist view of causation and interdependence, showing how suffering arises from ignorance and its motivational actions.
1) Ignorance (avidya), represented by a blind man.2) Conditioned or formative actions (samskarakarma), as a potter making pots.3) Consciousness (vijnana), as a playful monkey attracted by objects.4) Name and form (namarupa), as two men in a boat.5) The six sense spheres (ayatana), as a house with five windows and a door.6) Contact (sparsha) and its desire for an object, as a couple kissing or making love.7) Feeling (vedana) or desire giving rise to feelings of pleasure and pain, as a man blinded by an arrow
in one eye.8) Craving (trishna) or thirst, as a man drinking alcohol.9) Grasping (adana), as a monkey plucking all the fruit from a tree.10) Becoming (bhava) or maturing towards rebirth, as a pregnant woman.11) Birth (jati) leading to endless rebirth, as a woman giving birth.12) Aging and death (jaramarana) leading to endless cycles of life and death, as a corpse being carried
to a cemetery.
The wheel itself is held in the claws of Yama, the 'lord of Death' – symbolizing impermanence – who bites and consumes the wheel with his deadly fangs.
Above and outside of this wheel stands the form of Shakyamuni Buddha, who raises his right arm to point towards the moon as a symbol of the Buddhist teachings that lead to liberation from the endless wheel of cyclic existence.