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.
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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.
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. 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.
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. The Kalachakra, which will be described below, belongs to the Unexcelled Yoga Tantra class. 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.
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. In this way the yogi actualizes the resultthe buddha body that is the divine image of emptiness. This is the Other Wheel of Time.
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? 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. Placing his hands together, Suchandra sat before the perfect Buddha. Suchandra requested the Buddha for the tantra, redacted it, and taught it too. For one year he taught the general Paramitayana.
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. 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. 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. 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? 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. 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. 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? 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 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. 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. Somanatha and Shayrabdrak translated the entire Vimalaprabha. 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. 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. 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.
Introduction to the Kalachakra
Mujas At this level we are still talking about cycles of time, but the meaning of these words becomes completely different. The third chapter deals with the preparation for the meditation practices of the system: Time in religion and mythology. This page was last edited on 10 Decemberat If we look outward to the universe with its many galaxies and solar systems, we can see endless cycles of change playing out over the past, present and future. Islam and Inter-faith Relations: When we have inner peace, at last it is possible to experience the state of bliss, or perfect happiness. Verse 3 Training the Mind: It was unlike any kusha grass found in this world, with rainbow lights sparkling up and down the length of the dried blades of grass.