Hatred (Tibetan: ཞེ་སྡང་། zhe sdang) is aligned with the humor Bile (Tripa, Tibetan: མཁྲིས་པ། mkhris pa, Sanskrit: pitta - "fire and water constitution").Desire (Tibetan: འདོད་ཆགས། ’dod chags) is aligned with the humor Wind ( rlung, Tibetan: རླུང་།, Wylie: rlung, Sanskrit: vata - "air and aether constitution").Three humours of traditional Tibetan medicine Īttributes connected with the three humors (Sanskrit: tridoshas, Tibetan: nyi pa gsum): "path", "method" ( Tibetan: ལམ།, Wylie: lam)." ground", "base" ( Tibetan: གཞི།, Wylie: gzhi).Associated triunes Ground, path, and fruit In the center of the summit of Mt Meru, there is the inner lotus (garbha-padma) of the Bhagavan Kalacakra, which has sixteen petals and constitutes the bliss-cakra (ananda-cakra) of the cosmic body.
Wallace (2001: p. 77) identifies the ānandacakra with the heart of the "cosmic body" of which Mount Meru is the epicentre: And since Dzogchen, the Great Perfection, is essentially the self-perfected indivisibility of the primordial state, it naturally requires a non-dual symbol to represent it. The Gankyil, or "Wheel of Joy", can clearly be seen to reflect the inseparability and interdependence of all the group of three in the Dzogchen teachings, but perhaps most particularly it shows the inseparability of the Base, the Path, and the Fruit. Theis why the Gankyil, the symbol of primordial energy, which is a particular symbol of the Dzogchen teachings, has three parts which spiral in a way that makes them fundamentally one.
And, in particular, in Dzogchen－which not a gradual Path－the Path consists in remaining in the unveiled, manifest condition of the primordial state or Base, or in other words, in the condition which is the Fruit. Realization is not something that must be constructed to become realized simply means to discover and manifest that which from the very beginning has been our own true condition: the Zhi (gzhi) or Base. The divisions of the teaching of Dzogchen are for the purposes of explanation only. The "victory" referred to above is symbolised by the dhvaja or "victory banner". Robert Beer, The Handbook of Tibetan Buddhist Symbols
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