![]() ![]() Dzogchen remains a relatively untapped field of academic study, and this paper aims to illuminate its early development, enriching contemporary understanding among both scholars and practitioners. This paper aims to contribute to the broader understanding of Buddhist literature, with a specific focus on the Dzogchen Nyingthik (Heart Essence) tradition. The purpose of this paper is threefold: to provide a historical overview of Dzogpa Chenpo ( rdzogs pa chen po), commonly referred to as the Great Perfection to translate and interpret Nyima Bum’s (Nyi ma ’bum, 1158-1213) seminal work, his “Introduction” to the Great Perfection: Eleven Words and Meanings ( rdzogs pa chen po tshig don bcu gcig pa) and to analyze its impact on later Dzogchen thinkers like Longchen Rabjam (Klong chen rab ’byams, 1308-1364) and Rikzin Gödemchen (Rig ’dzin rGod ldem can, 1337-1408). Here we list the most frequently featured scenes, although you may find other variations.Dzogchen, Great Perfection, Heart Essence, Dzogchen history, Dzogchen Nyingthik literature Therefore artists depict the twelve causal links with memorable illustrations. And if we visualize the wheel rolling, we can understand the causal process of entering into existence. These sections correspond to the twelve links of dependent origination. The Twelve Links of Dependent Originationįinally, the outer rim of the wheel features twelve sections. Khenpo Gyaltsen, A Lamp Illuminating the Path to Liberation: An Explanation of Essential Topics for Dharma Students, pp. For as long as our mother sentient beings do not attain liberation, they continue to transmigrate from life to life undergoing the sufferings of saṃsāra. The principle teaching portrayed in the Wheel of Life is the suffering of the six classes of beings. Each one is depicted between one of the six spokes of the wheel in order. And the realms of hell, hungry-ghosts (pretas), and animals are the three lower realms. The realms of gods, humans, and asuras (demigods) are the three higher realms. Then, in the middle of the wheel, artists paint six sections showing six possible existence situations. In that case, similar to when moonlight spreads over the night sky, or when the sun’s rays first touch the white snowy mountains, beings experience traversing along an ascending path, or experience a direct transcendence upwards, where there is no suffering or terror of the Lord of Death’s henchmen. However, through the power of merit, one is born in the higher realms. Within the intermediate state, one will experience being led with your head slumped downwards, pulled by the ropes of the Lord of Death’s henchmen. Through the ripening of negative actions, one will certainly fall into the lower realms. The drawing of the black and white edges illustrates the virtuous ‘white’ karma and negative ‘black’ karma, distinguishing the pleasant and unpleasant realms of existence. This signifies that the principle cause of desire and anger is ignorance itself. Both the chicken and snake are portrayed as emerging from the mouth of the pig. First, the chicken represents desire and attachment second, the snake represents anger and aversion and third, the pig represents delusion and ignorance. In the center the images of a chicken, snake, and pig represent the three poisons that are the principle causes for the six realms of beings to wander endlessly in samsara. ![]() It is said that the Wheel of Life was initially made according to Buddha Śākyamuni’s instructions as a reciprocating gift given to the ancient Indian king of Rashasa from the king Bimbisara. The Wheel of Life is an illustration showing the reasons for this cycling or wandering. The entirety of the six classes of sentient beings circle and wander within either the lower realms of affliction or the higher realms of comfort. The following is an excerpt from Khenpo Gyaltsen’s A Lamp Illuminating the Path to Liberation: And we contemplate how causes and conditions combine to trap us within unpleasant states. Additionally, we reflect on the stress, pain, and suffering of worldly existence. Then, we remember that all classes of existence are equally fragile. First, we contemplate the impermanence of existence, regardless of our current situation. This colorful and graphic wheel of life image contains many important teachings. Artists frequently depicted the core concepts of Buddhist teaching. ![]() He also taught that a monk or nun should be available there to explain its meaning to visitors. In the Tibetan Vinaya or monastic rules, the Buddha instructs monks to paint the wheel on monastery gates. We may also know the Sanskrit name, the Bhavacakra, or “Wheel of Existence”. Wheel of Life paintings adorn monastery porches throughout the Himalayan region. ![]()
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