Introduction to the Kalachakra

Introduction to the Kalachakra

General presentation of the Dharma

The Buddha's Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can be divided into the vehicle of the shravakas and the vehicle of the pratyekabuddhas. The shravakas and pratyekabuddhas can be differentiated according to the relative inferiority and superiority of their faculties and the results they obtain, but the doctrinal features of the paths they follow are basically the same. People with the propensity to follow these two Hinayana vehicles take them up for the sake of their own emancipation as they feel the urgency to first free themselves as quickly as possible from the vicious cycle of existence. Since the main cause of bondage in samsara is grasping at a self, the main cause of obtaining the freedom of liberation is the wisdom that realizes the meaning selflessness. Thus, shravakas and pratyekabuddhas, like bodhisattvas, realize selflessness. They meditate on it accompanied by the other paths of moral conduct, meditative concentration and so forth, and thus extinguish all their passions, greed, hatred, ignorance and so forth.

Even though Hinayanists do not engage in their path intending to obtain Buddhahood, their path is in fact a means for ultimately leading such people to the stage of Buddhahood. Thus, do not misapprehend the Hinayana paths as being solely an obstacle to enlightenment, because the Saddharmapundarika sutra and other texts teach that they are methods for achieving Buddhahood. The Buddha appears in the world so that sentient beings may obtain the gnosis that he himself obtained. Thus, the Buddha's demonstrations of the path are strictly means to lead sentient beings to Buddhahood. Even though the Hinayana paths do not lead directly to Buddhahood, it is taught that followers of the Hinayana do in fact eventually enter the Mahayana and obtain Buddhahood.

Although followers of the Hinayana, like followers of the Mahayana, realize that phenomena are devoid of own-being, it is not the case that there is no difference at all between the Hinayana and the Mahayana. The doctrines of the Mahayana do not merely illuminate the selflessness of phenomena, they teach the bodhisattva stages, the perfections, the prayer to achieve perfect enlightenment for the sake of all sentient beings, great compassion, and so forth. They also teach the dedication of merits to enlightenment, the two accumulations of merit and gnosis, and the inconceivable reality that is purified of all stains.

Thus, the Mahayana and Hinayana are not distinguished due to differences in their philosophical viewpoints, but they are differentiated according to their respective practice and non-practice of the entire range of skillful means. This is the assertion of Arya Nagarjuna and his disciple Aryadeva: A mother is the common cause of all her sons, and their fathers are the causes for distinguishing their races. Just so the mother, the perfection of wisdom, is the common cause of the sons, all four kinds of aryas: shravaka aryas, pratyekabuddha aryas, bodhisattava aryas, and buddha aryas. The cause for differentiating them into the particular Hinayana and Mahayana lineages is whether or not they have the methods of generating bodhichitta and so forth. The general Mahayana, like the Hinayana, can be subdivided into two vehicles: the Paramitayana and the Mantrayana. The common aim of the Mahayana is to train oneself in the six perfections by practising them out of a desire to obtain unexcelled enlightenment for the sake of all sentient beings. It is clear that one proceeds in the Mantrayana by this same path, because it is taught in the tantras. However, Mahayana practitioners who follow the paramitayana merely take up that much of the general body of the path, whereas followers of the Mantrayana cultivate the perfections by means of special tantric techniques that are not taught in the paramitayana.

The terms "Cause vehicle", "Paramitayana", and so forth are synonyms, and "Mantrayana", "Vajrayana", "Effect vehicle", and "Method vehicle" are synonyms as well. There is a difference between the cause vehicle and the effect vehicle: the cause vehicle is the Mahayana vehicle in which there is no meditation on oneself having a like aspect with any of the effects-the four complete purities-during the period of the path of training. The Mahayana vehicle in which there is meditation on oneself as having a like aspect with the four complete purities during the period of the path of training is called "The Effect vehicle" or "The Mantrayana". This is what the master Tsongkhapa said in the Ngag Rim Chenmo: "With regard to vehicle, since it is the vehicle of, i.e., conveys, the effect that is desired here and the cause that desires this, it is called 'vehicle'. The effect is the four complete purities of abode, body, property, and activities, a buddha's palace, body, wealth, and deeds. One meditates from the present on oneself as having a divine mansion, a divine entourage, divine ritual implements, and the divine deeds of purifying the cosmos and its inhabitants, just like a Buddha, Thus, it is the Effect Vehicle because one progresses through meditating in accordance with the vehicle of the effect."

Thus, the Mahayana as a whole is divided into the Paramitayana and the Mantrayana because these two have substantially different means for achieving a Buddha's Form Body that accomplishes the aims of others. In general, the Hinayana and the Mahayana are not distinguished according to any difference in their wisdom of emptiness, but must be distinguished due to differences in their methods, as mentioned above. In particular, although the Mahayana is divided into the Paramitayana and the Mantrayana, this is not due to any difference in their wisdom that realizes the profound emptiness; the two Mahayana systems must be distinguished from the point of view of differences in their methods. The main aspect of method in the Mahayana is the portion dealing with achievement of the Form Body, and the method that achieves the Form Body in the Mantrayana is just the deity yoga of meditating on oneself as having an aspect similar to that of a Form Body. This method is superior to the method employed in the Paramitayana.

With regard to the disciples of the Mantrayana, there are four types: inferior, middling, superior, and most excellent. The four classes of tantra were taught with these four types of disciples in mind. Since the disciples enter the Mantrayana through the four classes of tantra, the four classes are likened to "four doors." Should you wonder what the four are, they are Ritual Tantra, Conduct Tantra, Yoga Tantra, and Unexcelled Yoga Tantra. The Kalachakra, which will be described below, belongs to the Unexcelled Yoga Tantra class.

An Account of the Kalachakra, or Wheel of Time

The entire meaning of the subject matter of the Kalachakra tantra is included within the three Kalachakras, or Wheels of Time: The Outer Wheel of Time, the Inner Wheel of Time, and the Other Wheel of Time. The Outer Wheel of Time is the external world of the environment, and it is also called "The procession of the external solar and lunar days." The Inner Wheel of Time is the human body, that is an inner Jambudvipa, or earth-surface. Likewise, the inner channels, elements, and movements of the winds are set forth as the Inner Wheels of Time. The Other Wheel of Time is the initiations and paths of Shri Kalachakra, together with their results. It is "other" than the preceding two Wheels of Time. The guru ripens the disciple's psycho-physical continuum with the initiations, and the disciple meditates on the path that consists of the generation process and the completion process. In this way the yogi actualizes the resultthe buddha body that is the divine image of emptiness. This is the Other Wheel of Time.

The Buddha's teaching of the Kalachakra is described in the Paramadibuddha, the Kalachakra, Basic Tantra:

"As the teacher demonstrated the Dharma on Vulture Heap according to the Perfection of Wisdom system, he also taught the mantra system at Shri Dhanyakataka. What teacher taught what tantra, when and where was he dwelling? What was the place, who was the worldly entourage, and what was the purpose?

"He taught the unexcelled Mahayana, the system of the Perfection of Wisdom, to the bodhisattvas on Mount Vulture Heap. Then at the same time the Tathagata dwelt together with bodhisattvas and others in the great stupa, in the mandala of the sphere of phenomena. He dwelt in the house of universal vajra, in space, immaterial and very lucid, unpartitioned and radiant. He taught the tantra in the beautiful sphere of phenomena, for the merit and gnosis of human beings."

The Basic Tantra also says: "Then Vajrapani's emanation, King Suchandra from famous Shambhala, miraculously entered into the splendid sphere of phenomena. First he circumambulated to the right, then he worshipped the teacher's lotus feet with flowers made of jewels. Placing his hands together, Suchandra sat before the perfect Buddha. Suchandra requested the Buddha for the tantra, redacted it, and taught it too."

The Kalachakra was taught by our teacher, the Buddha Shakyamuni. He showed the way of actualizing highest perfect enlightenment underneath the bodhi tree at Bodh Gaya in India, at early dawn on the full moon of April/May. For one year he taught the general Paramitayana. In particular, at Mount Vulture Heap he turned the Dharma Wheel of the Perfection of Wisdom, the chief, ultimate Dharma Wheel of the Paramita system of the Mahayana.

On the full moon of March/April, the twelfth month counted from the time he obtained buddhahood, the Buddha was teaching the Paramitayana at Mount Vulture Heap. At the same time he manifested another form inside the great stupa of Shri Dhanyakataka, which is near Shri Parvata in south India where he taught the Mantrayana.

The great stupa was more than six leagues from top to bottom, and inside it the Buddha emitted two mandalas: below the mandala of Dharmadhatu Vagishvara, above the great mandala of the splendid asterisms. The Buddha was in the centre on the Vajra lion throne in the great Mandala of the Sphere of Vajra, the abode of great bliss. He was absorbed in the Kalachakra samadhi, and stood in the form of the Lord of the mandala.

The excellent entourage within the mandala consisted of a host of Buddhas, bodhisattvas, furies, gods, nagas, and goddesses. Outside the mandala the requestor was the emanated body of Vajrapani, King Suchandra of Shambhala. He had miraculously come to Shri Dhanyakataka from Shambhala, and he requested the Kalachakra for the entourage of listeners: the ninety-six emanated satraps of the ninety-six great lands within Shambhala, together with a limitless host of fortunate bodhisattvas, gods, demons, and others.

The Buddha gave the assembly the excellent Dharma-the worldly and transcendental initiations-and prophesied that they would obtain buddhahood, then he taught them the Paramadibuddha, the twelve thousand verse Kalachakra Basic Tantra. King Suchandra wrote it down in a volume and miraculously returned to Shambhala.

In Shambhala Suchandra composed a sixty thousand-line commentary of the Basic Tantra. He also erected a Kalachakra mandala made of precious substances. After he had appointed his son Sureshvara as King and teacher of the tantra, he passed away. Many great Kings appeared in the dynasty of Shambhala: Kalki Yashas, Kalki Pundarika, and others. They caused the profound Dharma of the Kalachakra to shine like the sun and the moon.

The Kalachakra continued to be transmitted through the succession of kalkis ("chieftains") of Shambhala, and eventually it was reintroduced into India. There are two main stories of how this came about, the story told by the Ra tradition and the story of the Dro tradition. (The Ra tradition and the Dro tradition will be discussed below).

According to the Ra tradition, the Kalachakra and related commentaries famed as the Bodhisattvas Corpus appeared in India during the simultaneous reigns of three kings. Taking Bodh Gaya as the center, the three kings were: Dehopala, the Master of Elephants, in the East; Jauganga, the Master of Men, in the South; and Kanauj, the Master of Horses, in the West. At that time the great pandit Cilu, who mastered all aspects of the Buddhadharma, was born in Orissa, one of the five countries of eastern India. Cilu studied all the Buddhist texts at the Ratnagiri Vihara, Vikramashila, and Nalanda. In particular, he studied at the Ratnagiri Vihara that was undamaged by the Turks.

Cilu realized that, in general, in order to achieve buddhahood in a single lifetime he would need the Mantrayana, and in particular, that he would need the clarifications of these doctrines contained in the Bodhisattva commentaries. Knowing that these teachings were extant in Shambhala, and depending on the instruction of his deity, he joined up with traders who sought jewels in the ocean. Having agreed with the traders, who were setting out across the sea, to meet up after six months, they went separate ways.

Cilu proceeded in stages and finally, upon climbing a mountain, he met a man. The man asked him, "Where are you going?" Cilu replied, "I am going to Shambhala in search of the Bodhisattva Corpus." The man said, "It is extremely difficult to go there, but if you can understand it, you could listen to it even here." Cilu realized that the man was an emanation of Manjushri. He prostrated, offered a mandala, and requested instruction. The man conferred all the initiations, tantra commentaries, and oral instructions on Cilu. He grasped Cilu, placed a flower on his head, and blessed him, saying, "Realize the entire Bodhisattva Corpus." Thus, like water poured from one vessel into another, Cilu realized the entire Bodhisattva Corpus. He went back the way he had come and, meeting with the traders, he returned to Eastern India.

According to the Dro tradition, the Kalachakra was reintroduced into India by the master Kalachakrapada. A couple who practised the Yoga of Yamantaka performed the ritual for the birth of a son as it is taught in the Yamantaka Tantra, and had a son. When he grew up he learned that in the north the bodhisattvas themselves taught the Dharma, so he went to listen to them. With his psychic power the Kalki of Shambhala knew of the youth's pure motivation and enthusiasm for the profound Dharma. He knew that if the youth attempted to come to Shambhala it would endanger his life because of the waterless wasteland that takes four months to cross. Thus, the Kalki used an emanation body to meet the youth at the edge of the desert.

The Kalki asked the youth, "Where are you going, and why?" when the youth told him his intentions the Kalki said, "That road is very difficult. But if you can understand these things, couldn't you listen to them even here?" The youth realized that this was an emanation of the Kalki and asked him for instruction. Right there the Kalki initiated the youth, and for four months he taught him all the highest tantras especially the three Bodhisattva Corpus commentaries. Like a vase filled to the brim, the youth realized and memorized all the tantras. When he returned to India he became renowned as an emanation of Manjushri, and his name was "Kalachakrapada".

The Ra and Dro traditions say that the Kalachakra was introduced into India by Cilu and Kalachakrapada. The Kalachakra continued to be studied and practised in India, and it was eventually introduced into Tibet. Again, the Ra and Dro traditions are the two main lineages through which this occurred.

The Dro tradition started from the visit of the Kashmiri Pandit Somanatha to Tibet. Somanatha first arrived in Tibet at Kharag and stayed among the Ryo clan. For a fee of one hundred measures of gold Somanatha translated half of the great Kalachakra commentary, the Vimalaprabha, into Tibetan, but in the meantime he became displeased and stopped his work. He took the gold and his draft translation and went to Phan Yul drub. There Chung Wa of the Zhang clan took Somanatha as his guru, and Shayrabdrak of the Dro clan acted as translator. Somanatha and Shayrabdrak translated the entire Vimalaprabha.

The Dro tradition continued on to Lama ChöKu Özer. This lama mastered all of the teachings of the Dro clan, including the Kalachakra. His disciple was Lama Galo, who mastered both the Dro tradition and the Ra tradition and passed them on in a single combined lineage.

The Ra tradition started with Chorab of the Ra clan, the nephew of the famous translator Ra Dorjedrak who was born in Nyen Ma Mang Yul. Ra Chorab memorized and understood all the doctrines of the Ra clan. Then he wished to learn the Kalachakra, so he went to the centre of Nepal where he continuously served the Pandit Samantashri for five years, ten months, and five days. Samantashri explained all the Kalachakra texts and gave Chorab the initiations and oral instructions. Then Chorab invited Samantashri to Tibet where they carefully translated the Kalachakra tantra and its commentary, together with the auxiliary texts.

The Ra tradition continued through Ra Chorab's son and grandson, and it eventually came to Lama Galo, as mentioned before. Lama Galo passed on both the Dro and the Ra traditions, and his lineage continued through such masters as Buton Rinchendrub and Tsongkhapa. The study and practice of the Kalachakra based on the Ra and Dro traditions exists even today.

Practice of the Kalachakra tantra, like all Buddhist tantric systems, is based on first receiving the proper initiations. For the initiations to be properly given and received it is necessary that both the guru and the disciple have certain qualifications. The qualifications of the Mantrayana guru are described by Losang Chökyi Gyaltsen as follows: "He should have control over his body, speech, and mind. He should be very intelligent, patient, and undeceitful. He should know the mantras and tantras, understand reality, and be competent in composing and explaining texts". We are very fortunate that such gurus can be found even now.

The disciple should have experience of the three principal aspects of the Mahayana path: renunciation of samsara, bodhichitta, and understanding of emptiness. If the disciple has not actually experienced these, he or she should at least have intellectual familiarity with them and admiration for them.

The most important of the three aspects is bodhichitta, the primary motivation for taking the initiations. Lord Maitreya defined bodhichitta in his Abhisamayalankara: "Bodhichitta is the desire for true, perfect enlightenment for the sake of others". When applied to the specific circumstance of taking the Kalachakra initiations, the disciple should generate bodhichitta in the following manner: "For the sake of all sentient beings I must achieve the state of Shri Kalachakra. Then I will be able to establish all other sentient beings in the state of Shri Kalachakra as well". With this motivation one should take initiation.

The general aim of tantric initiations is that through the initiations the guru ripens the disciple's psycho-physical continuum. Here "ripening" means empowering the disciple to practise the yoga of the generation process and the completion process. In particular, the Kalachakra initiations empower the disciple to practise the yoga of the Kalachakra tantra, and, ultimately, to achieve the state of Shri Kalachakra.

There are eleven Kalachakra initiations: seven initiations of "entering like a child", three "exalted" initiations, and one "most exalted" initiation. Disciples who are temporarily intent on just the worldly siddhis (magical or mystical accomplishments) are given only the seven lower initiations. Those who are mainly interested in the transcendental siddhi of buddhahood are given all eleven initiations. The first of the seven initiations of entering like a child is the water initiation. This is analagous to a mother washing her child immediately after its birth. The second initiation is the crown initiation that is analogous. to the binding of a child's hairlocks. The third, ribbon initiation is analogous to piercing a child's ears and arraying it with ornaments. The fourth initiation, the vajra and bell initiation, is analogous to a child laughing and talking. The fifth initiation is the discipline initiation, it is analogous to the child's enjoyment of the five desirable sense-objects. Sixth is the name initiation, analogous to the naming of the child. The seventh, and final, initiation of entering like a child is the mantra authorization initiation. This initiation empowers the disciple to eliminate obstacles and to achieve the magic powers of pacification, gaining prosperity, subjugation, and destruction.

The three exalted initiations are as follows: the vase initiation is the gnosis of bliss and emptiness that arises from the disciple touching the consort's breasts. The secret initiation is the gnosis of bliss and emptiness that arises from the disciple savouring the bodhichitta, the wisdom-gnosis initiation is the experience of connate joy that arises from the disciple and consort themselves engaging in union.

The most exalted initiation is also called "the fourth initiation" or "the word initiation" The previous great wisdom-gnosis initiation empowers the disciple to achieve the eleventh bodhisattva stage. Then the guru symbolically indicates the Gnosis Body that is the integration of supreme unchanging great bliss and emptiness possessing the best of all aspects. Saying, "This is it", the guru bestows the fourth initiation on the disciple. This initiation empowers the disciple to obtain perfect buddhahood in the form of Shri Kalachakra.

Translated from the Tibetan and edited by John Newman Translator's note: 'or more information on the subjects touched on in this essay the reader is advised to see: Dalai Lama, Kalachakra Tantra Initiation Rites and Practices (London: Wisdom Publications, 1985), and Geshe Lhundup Sopa eral, The Wheel of Time: The Kalachakra in Context (Madison. Wisconsin USA: Deer Park Books, 1985).

Kalachakra Initiations by His Holiness the Dalai Lama (Date/Place/Attendance)

1.  May 1954 / Norbulingka, Lhasa, Tibet / 100,000
2.  April 1956 / Norbulingka, Lhasa, Tibet / 100,000
3.  March 1970 / Dharamsala, Himachal Pradesh, India / 30,000
4.  January 1971 / Bylakuppe, Karnataka, India / 10,000
5.  December 1974 / Bodhgaya, Bihar, India / 100,000
6.  September 1976 / Leh, Ladakh, India / 40,000
7.  July 1981 / Madison, Wisconsin, USA / 1,500
8.  April 1983 / Dirang, Arunachal Pradesh, India / 5,000
9.  August 1983 / Tabo, Himachal Pradesh, India / 10,000
10.  July 1985 / Rikon, Switzerland / 6,000
11.  December 1985 / Bodhgaya, Bihar, India / 200,000
12.  July 1988 / Zanskar, Jammu & Kashmir, India / 10,000
13.  July 1989 / Los Angeles, California, USA / 3,300
14.  December 1990 / Sarnath, Uttar Pradesh, India / 130,000
15.  October 1991 / New York, New York, USA / 3,000
16.  August 1992 / Kalpa, Himachal Pradesh, India / 20,000
17.  April 1993 / Gangtok, Sikkim, India / 100,000
18.  July 1994 / Jispa, Himachal Pradesh, India / 30,000
19.  December 1994 / Barcelona, Spain / 3,000
20.  January 1995 / Mundgod, Karnataka, India / 50,000
21.  August 1995 / Ulaanbaatar, Mongolia / 30,000
22.  June 1996 / Tabo, Himachal Pradesh, India / 20,000
23.  September 1996 / Sydney, Australia / 3,000
24.  December 1996 / Salugara, West Bengal, India / 200,000
25.  August 1999 / Bloomington, Indiana, USA / 4,000
26.  August 2000 / Kyi, Himachal Pradesh, India / 25,000
27.  October 2002 / Graz, Austria / 10,000
28.  January 2003 / Bodhgaya, Bihar, India / 200,000
29.  April 2004 / Toronto, Ontario, Canada / 8,000
30.  January 2006 / Amarvati, Andhra Pradesh, India / 100,000
31.  July 2011 / Washington, DC, USA / 8,000
32.  January 2012 / Bodhgaya, Bihar, India / 200,000
33.  July 2014 / Leh (Ladakh), Jammu & Kashmir, India / 150,000
34.  January 2017 / Bodhgaya, Bihar, India / 200,000

original link with photos: https://www.dalailama.com/teachings/kalachakra-initiations

Dalai Lama's Teaching on Nagarjuna’s ‘A Commentary on the Awakening Mind’ in Basel, Switzerland

Basel, Switzerland, 7 February 2015 - This is only the second time His Holiness the Dalai Lama has visited Basel, the ancient European city on the Rhine that lies where the borders of France, Germany and Switzerland converge. The historic hotel in which he is staying, Les Trois Rois, has previously hosted such famous but diverse guests as Napoleon Bonaparte, Pablo Picasso, and Theodor Herzl. There, before leaving for the venue where he would teach, he met with members of the media. He told them:

“I am one of the 7 billion human beings alive today. We are social creatures and today everything is interdependent. Therefore, we have to consider the welfare of the whole of humanity and the health of the planet. You media people have an important role to play in keeping people informed of the importance of ecology. Promoting awareness of the need to protect the environment is one of my own commitments.

“Secondly, I’m a Buddhist and I’m committed to fostering inter-religious harmony. This is not just wishful thinking, it is a realistic possibility. Look at India where all the world’s religious traditions, those that are indigenous and those from abroad, live together in peace. India is today a living example of diversity and pluralism.

“Thirdly, I’m a Tibetan and dedicated to the preservation of Tibetan culture.”

The first question from the floor was a simple “How are you?” and His Holiness replied that yesterday, when he arrived, he was tired. However, after going to bed at 5.30pm and getting up again at 2.30am he felt refreshed. Asked what needs to change in education today he remarked that the existing education system is focused on materialistic goals with insufficient attention to inner values. What is needed, he said, is a curriculum that incorporates such human values in a way that is universally acceptable. He mentioned meeting with members of the Mind & Life Institute a few days ago to hear about progress on just such a program called ‘Call to Care’.

In the context of religious freedom he was asked what he had to say to the pro-Shugden protestors on the street outside. He replied that the issue has nothing to do with religious freedom because it’s about spirit worship. The Buddha counselled his followers only to take refuge in and seek guidance from the Buddha, Dharma and Sangha. He said we should not seek refuge in spirits. The history of the controversy goes back to the time of the 5th Dalai Lama in 17th century. And the 5th Dalai Lama pronounced Dolgyal or Shugden an evil spirit. Many prominent Gelugpa masters concurred. His Holiness continued:

“In 1951, at Yatung, due to a variety of circumstances I took up the practice. However, my Senior Tutor remained sceptical about it. In 1970, because I already harboured doubts about it I investigated further and discovered what the 5th Dalai Lama had written about this practice. Realizing it was a mistake, I stopped and eventually word got out.”

He explained that these protestors have tried to create  mistaken impression, particularly in Tibet, that the Dalai Lama opposes this practice because he’s pandering to the Nyingmapas. He said this is nonsense. They accuse him of lying, but he asserts that he is not, while they just don’t know the reality of the situation. His advice, he said, is to investigate the matter more thoroughly. His Holiness concluded that the protestors are clearly able to exercise their freedom of expression, which is good. Nevertheless, it remains his duty also to share what he knows. That’s all he’s done.

Under bright winter sunshine, His Holiness drove to St. Jakobshalle where he was to teach. Tibetans singing and dancing in colourful costumes at the door gave him a traditional welcome. Inside the hall, as he came onto the stage, with its backdrop of large thangkas depicting the Buddha, Nagarjuna and Manjushri, a capacity crowd of 7500 also welcomed him with warm applause.

He began by stressing the importance of knowledge,

“Today, we should be 21st century Buddhists, who know what the Nalanda tradition is. When we recited the verse taking refuge in the Buddha, Dharma and Sangha, we need to understand what and who the Buddha is. If we understand the causes and conditions that result in a Buddha, we’ll understand what the word ‘Buddha’ signifies. Likewise, the Dharma indicates the path to liberation and the Sangha those who embody it.”

His Holiness remarked that the dull-witted simply have faith. The sharp witted, however, research and investigate the teachings. He cited what he had written in the colophon to the praise ‘Illuminating the Threefold Faith’ that invokes the qualities of the 17 Nalanda Masters:

“At the present time, when in the ordinary world there is great advancement in the fields of science and technology, we are distracted by the hustle and bustle of our busy lives, it is extremely important that those of us who follow the Buddha should have faith based on knowledge of his teaching. Therefore, we should examine the reasons for it with an unbiased and inquisitive mind, analyzing it closely.

... the foremost sages of the Holy Land of India have composed numerous excellent, meaningful texts that can open the eyes of those possessing fine discriminative awareness. During this time more than two thousand five hundred years have passed, but still those teachings (dealing with) hearing, contemplation and meditation survive undiminished.”

He further quoted the first two verses of that praise:

By understanding the meaning of the two truths, the way things exist,
We ascertain through the four truths how we arrive in and how we leave the cycle of existence.
Engendered by valid cognition our faith in the three refuges will be firm.
May I be blessed to establish the root of the path to liberation.

May I be blessed to perfect an uncontrived awakening mind of bodhichitta
Which is rooted in renunciation - the aspiration for liberation and
The total purification of suffering and its source -
And that boundless compassion that wishes to protect wandering beings.

His Holiness was invited to lunch with the members of the local City-Canton Government by its President, Dr Guy Morin. The President welcomed him to Basel and, during the course of the meal, told him there are currently about 600 Tibetan residents in the city. He said Basel’s connection with Tibetans is so long that he can remember having a Tibetan classmate at school 40 years ago.

Opening Nagarjuna’s ‘Commentary to the Awakening Mind’ after lunch His Holiness told his listeners that the text explains developing the awakening mind of bodhichitta in both its conventional and ultimate aspects. The explanation accords with that found in the sutras although the text itself is derived from the Guhyasamaja Tantra, which speaks of two kinds of bodhichitta: bliss and emptiness and the indivisibility of the two truths. He read the first verse, which expresses homage:      

1 Bowing to the glorious Vajra Holder
Who embodies the awakening mind.
I shall explain here the meditative practice
Of awakening mind that destroys cyclic existence.

The next two verses describe what the text sets out to teach:

2 The Buddhas maintain the awakening mind
To be unobscured by such conceptions
As consciousness of “self,” “aggregates” and so on;
It is always characterized by emptiness.

3 It is with a mind moistened by compassion
That you must cultivate [awakening mind] with effort.
The Buddhas who embody great compassion
Constantly develop this awakening mind.

Verses 4-9 present and challenge the views of the non-Buddhist schools of thought that flourished in ancient India. The text then moves on to deal with the views of the lower schools of Buddhist thought, culminating in an assessment of the Mind Only school, which the reader is advised is not to be taken literally:

27 ‘All of this is but one’s mind,’
That which was stated by the Able One
Is to alleviate the fear of the childish;
It is not [a statement] of [final] truth.

His Holiness concluded the session with verses that summarize the two kinds of bodhichitta:

72 Those who do not understand emptiness
Are not receptive vehicles for liberation;
Such ignorant beings will revolve
In the prison of existence of the six classes of beings.

73 When this emptiness [as explained]
Is thus meditated upon by yogis,
No doubt there will arise in them
A feeling attached to the welfare of others.

74 ‘Towards those beings that have
Bestowed benefits upon me in the past,
Such as through being my parents or friends,
I shall strive to repay their kindness.’

His Holiness announced that he would conduct the ceremony for generating the awakening mind tomorrow in conjunction with an Avalokiteshvara empowerment. The empowerment comes from the collection of secret visions of the 5th Dalai Lama.

As he was leaving the building, His Holiness held a short meeting with about 200 elderly and frail Tibetans. He told them that since they had spent their lives trying not to harm others and trying to develop the awakening mind of bodhichitta, as he himself does every day, they should relax and feel at ease. In the light of the empowerment he will give tomorrow, he commented that Tibetans have a special connection with Avalokiteshvara. He added that although Tibetans tended to squabble among themselves when Tibet was free, now the difficulties they have faced has brought about a firm unity.

original article link with photos http://www.dalailama.com/news/post/1235-teaching-nagarjunas-a-commentary-on-the-awakening-mind-in-basel

Dalai Lama Explains Tantra in Tibetan Buddhism

Kyoto, Japan, 10 April 2014 - His Holiness the Dalai Lama began the day by driving from Osaka to Kyoto, where he was warmly received at Shuchi-in University by the Dean, Ven. Suguri Kouzui, who is also Chief Abbot of the Nakayama Dera Temple. Shuchi-in University traces its origins back to the Shugeishuchi-in or School for Arts and Sciences established in 828 CE in the grounds of the Toji Temple in Kyoto by Kukai or Kobo Daishi, founder of the Shingon Tradition of Japanese Buddhism. It was the first educational institution in Japan open to students without regard to their social or economic status. The present Shuchi-in University was re-established in its current location in 1949.

In the packed hall, His Holiness took his seat on the stage, seated before a statue of Mahavairochana flanked by two sets of his mandalas and began his talk.

“You have requested me to talk about Tibetan secret mantra. Tibetans began to take an interest in Buddhism in the 7th century during the reign of Songtsen Gampo who had taken a Chinese and a Nepalese princess as wives. Both of them had brought statues of the Buddha with them, which were to inspire an interest in his teachings. Later, Trisong Deutsan recognised that Buddhism originated in India and that is where he turned to learn more. He invited Shantarakshita from Nalanda University and it was he who began the dissemination of Buddhism in Tibet. He also instigated the project to translate Indian Buddhist literature into Tibetan, which eventually formed the collections of the Kangyur and Tengyur. He wrote the ‘Ornament of Madhyamaka’, which we still study today, and the ‘Compendium of Reality; the first a work of philosophy and the second a work of logic and epistemology.”

Shantarakshita’s disciple, Kamalashila, also an erudite scholar, was invited later. He had written a ‘Lamp of the Madhyamaka’ and a commentary to his master’s ‘Compendium of Reality’. These two masters took primary responsibility for establishing Buddhism in Tibet. With the first ordinations Shantarakshita established the Mulasarvastavadin Vinaya, while philosophically he was a proponent of the Yogachara-svatantrika-madhyamaka view which combined views of both Asanga and Nagarjuna. He established the Vinaya as the basis of the teachings.

His Holiness explained that Guru Padmasambhava was responsible for eliminating obstacles and today is remembered as the Master in the trio - Abbot (Shantarakshita), Master and King (Trisong Deutsan) - who laid the foundations for Buddhism in Tibet.

As a bhikshu, Shantarakshita upheld the Vinaya himself, his ‘Ornament of Madhyamaka’ indicates that cultivation of bodhichitta as well as an understanding of emptiness were part of his practice, while another of his writings, a small text called ‘Chapter on Reality’ indicate that he also practised Highest Yoga Tantra. In short he was an exemplar of the Nalanda tradition.

This is an approach that can be traced back to Nagarjuna who, taking the Vinaya as the basis, cultivated the awakening mind of bodhichitta through the method of exchanging self and others. His writings also reveal the explicit content of the Perfection of Wisdom Sutras, emptiness, and engagement in the generation and completion stages of Highest Yoga Tantra. His Holiness said that Nagarjuna’s disciples Aryadeva and Chandrakirti followed a similar approach. What this shows is the origin of the Tibetan custom of a practitioner holding the three vows, pratimoksha vows, bodhisattva vows and tantric vows.

His Holiness cited himself as an example. He is a monk; he renews his bodhisattva vows and contemplates emptiness daily and every day engages in six different deity yoga practices.

Regarding the origin of tantrayana, he said that the Four Noble Truths are the basis of all Buddhist teachings and from them are derived the 37 factors of enlightenment, which are also common to all traditions. Then in the Sanskrit tradition we find the Perfection of Wisdom teachings that were given on Vulture’s Peak before gatherings that included disciples like Avalokiteshvara, Manjushri and Samantabhadra. These are the teachings of the Second Turning of the Wheel of Dharma concerning the selflessness of persons and phenomena. They include the Heart Sutra that we all recite, which features a dialogue between Shariputra and the Bodhisattva Avalokiteshvara. This teaching did not take place in public, but before those whose pure karma enabled them to see and hear Avalokiteshvara as well as Shariputra.

His Holiness clarified that while the First Turning of the Wheel of Dharma dealt with the Four Noble Truths, teachings given in public, for which there is a historical record, the Second Turning deals with the Perfection of Wisdom teachings. The Third Turning deals with Buddha nature and the clear light nature of the mind and how to use it. This is the basis of the practice of secret mantra. He explained that the Second and Third Turnings did not take place in public but before a more select gathering of disciples. They are not included in the historical record because that accounts for teachings belonging to the general structure of the doctrine, not teachings that were given for specific disciples.

His Holiness stressed that great Indian masters like Nagarjuna and Aryadeva have examined these issues with reason and logic and vouched for the authenticity of the Sanskrit tradition, the practice of the bodhisattva vehicle, the perfection of wisdom vehicle and the vehicle of tantra. He quoted Chandrakirti describing five stages of tantra:

1. The generation stage
2. The completion stage
3. Isolation
4. The illusory body and clear light
5. Union

He said that the generation stage involves the visualization of deities. In Highest Yoga Tantra this also involves taking the Buddha’s three bodies, the Truth Body, Complete Enjoyment Body and Emanation Body into the path through the processes of death, intermediate state and rebirth respectively. Whereas the Sutra literature speaks of taking three countless aeons or more to reach Buddhahood, tantric texts speak of doing so in one life in the one body.

Among several questions, His Holiness was asked what he thought of the suggestion that Kobo Daishi, who apparently died in the 9th century is still in meditation. He answered that it was possible. There accounts of great adepts in the past attaining enlightenment and remaining in meditation until the next Buddha appears in the world, Tibetan masters among them. He was also asked about compassion in relation to Avalokiteshvara and replied that compassion is said to be the root of the attainment of Buddhahood. He said he had already mentioned Avalokiteshvara’s role as a person participating in the dialogue of the ‘Heart Sutra’, but there is also the aspect of Avalokiteshvara the bodhisattva embodying all the Buddhas’ compassion, much as Manjushri is said to embody all their wisdom.

“Finally, in this place which has a special connection to Kobo Daishi,” His Holiness said, “I’d like to thank you Japanese followers of the Buddha for this opportunity to hold discussions with you,” and presented the Dean with a statue of the Buddha.

Ven. Chijun Suga, President of Dosokai and Chief Administrator of the Zentsuji Temple in Shikoku where Kobo Daishi was born, in his words of thanks expressed gratitude to His Holiness for coming. He mentioned that followers of all Buddhist sects had attended the talk. He requested His Holiness to maintain his connection with the University because of its strong links to Kobo Daishi. He concluded saying:

“All of us pray for peace in Tibet and that His Holiness may have a long life.”

Original link: http://www.dalailama.com/news/post/1108-explaining-tantra-in-tibetan-buddhism-at-shuchi-in-university

The Dalai Lama on Reincarnation, Part 1

By The Dalai Lama

Introduction

My fellow Tibetans, both in and outside Tibet, all those who follow the Tibetan Buddhist tradition, and everyone who has a connection to Tibet and Tibetans: due to the foresight of our ancient kings, ministers and scholar-adepts, the complete teaching of the Buddha, comprising the scriptural and experiential teachings of the Three Vehicles and the Four Sets of Tantra and their related subjects and disciplines flourished widely in the Land of Snow. Tibet has served as a source of Buddhist and related cultural traditions for the world. In particular, it has contributed significantly to the happiness of countless beings in Asia, including those in China, Tibet and Mongolia.



In the course of upholding the Buddhist tradition in Tibet, we evolved a unique Tibetan tradition of recognizing the reincarnations of scholar-adepts that has been of immense help to both the Dharma and sentient beings, particularly to the monastic community.



Since the omniscient Gedun Gyatso was recognized and confirmed as the reincarnation of Gedun Drub in the fifteenth century and the Gaden Phodrang Labrang (the Dalai Lama’s institution) was established, successive reincarnations have been recognized. The third in the line, Sonam Gyatso, was given the title of the Dalai Lama. The Fifth Dalai Lama, Ngawang Lobsang Gyatso, established the Gaden Phodrang Government in 1642, becoming the spiritual and political head of Tibet. For more than 600 years since Gedun Drub, a series of unmistaken reincarnations has been recognised in the lineage of the Dalai Lama.  



The Dalai Lamas have functioned as both the political and spiritual leaders of Tibet for 369 years since 1642. I have now voluntarily brought this to an end, proud and satisfied that we can pursue the kind of democratic system of government flourishing elsewhere in the world. In fact, as far back as 1969, I made clear that concerned people should decide whether the Dalai Lama’s reincarnations should continue in the future. However, in the absence of clear guidelines, should the concerned public express a strong wish for the Dalai Lamas to continue, there is an obvious risk of vested political interests misusing the reincarnation system to fulfil their own political agenda. Therefore, while I remain physically and mentally fit, it seems important to me that we draw up clear guidelines to recognise the next Dalai Lama, so that there is no room for doubt or deception. For these guidelines to be fully comprehensible, it is essential to understand the system of Tulku recognition and the basic concepts behind it. Therefore, I shall briefly explain them below.



Past and future lives

In order to accept reincarnation or the reality of Tulkus, we need to accept the existence of past and future lives. Sentient beings come to this present life from their previous lives and take rebirth again after death. This kind of continuous rebirth is accepted by all the ancient Indian spiritual traditions and schools of philosophy, except the Charvakas, who were a materialist movement. Some modern thinkers deny past and future lives on the premise that we cannot see them. Others do not draw such clear cut conclusions on this basis.



Although many religious traditions accept rebirth, they differ in their views of what it is that is reborn, how it is reborn, and how it passes through the transitional period between two lives. Some religious traditions accept the prospect of future life, but reject the idea of past lives.



Generally, Buddhists believe that there is no beginning to birth and that once we achieve liberation from the cycle of existence by overcoming our karma and destructive emotions, we will not be reborn under the sway of these conditions. Therefore, Buddhists believe that there is an end to being reborn as a result of karma and destructive emotions, but most Buddhist philosophical schools do not accept that the mind-stream comes to an end. To reject past and future rebirth would contradict the Buddhist concept of the ground, path and result, which must be explained on the basis of the disciplined or undisciplined mind. If we accept this argument, logically, we would also have to accept that the world and its inhabitants come about without causes and conditions. Therefore, as long as you are a Buddhist, it is necessary to accept past and future rebirth.



For those who remember their past lives, rebirth is a clear experience. However, most ordinary beings forget their past lives as they go through the process of death, intermediate state and rebirth. As past and future rebirths are slightly obscure to them, we need to use evidence-based logic to prove past and future rebirths to them.
 


There are many different logical arguments given in the words of the Buddha and subsequent commentaries to prove the existence of past and future lives. In brief, they come down to four points: the logic that things are preceded by things of a similar type, the logic that things are preceded by a substantial cause, the logic that the mind has gained familiarity with things in the past, and the logic of having gained experience of things in the past.



Ultimately all these arguments are based on the idea that the nature of the mind, its clarity and awareness, must have clarity and awareness as its substantial cause. It cannot have any other entity such as an inanimate object as its substantial cause. This is self-evident. Through logical analysis we infer that a new stream of clarity and awareness cannot come about without causes or from unrelated causes. While we observe that mind cannot be produced in a laboratory, we also infer that nothing can eliminate the continuity of subtle clarity and awareness.



As far as I know, no modern psychologist, physicist, or neuroscientist has been able to observe or predict the production of mind either from matter or without cause.



There are people who can remember their immediate past life or even many past lives, as well as being able to recognise places and relatives from those lives. This is not just something that happened in the past. Even today there are many people in the East and West, who can recall incidents and experiences from their past lives. Denying this is not an honest and impartial way of doing research, because it runs counter to this evidence. The Tibetan system of recognising reincarnations is an authentic mode of investigation based on people’s recollection of their past lives.

Click here to read Part 2