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4 years ago  ::  Aug 17, 2014 - 5:34PM #1
Posts: 973

This post is just for some basic information about the Kalachakra Tantra:

The Tibetan Buddhist Library


Literally meaning 'Wheel of time'. The teaching was introduced into Tibet in 1027 and it is considered the basis of the Tibetan calendar. Kalachakra is one of the most well-known meditational deities of Anuttarayogatantra. It is associated with the salvific myth of Shambhala and this deity is highly venerated amongst the laity. Most Tibetans try to receive the empowerment of Kalacakra at least once during their life since there is a popular folk belief that attending this empowerment will ensure a birth in the mythical land of Shambhala in the future. However, on a more serious level this tantra is one of the richest sources for the study of the Buddhist systems of cosmology, astrology, astronomy, subtle energy systems, mind/body relationships and various other related topics. The Kalacakra tantra and its commentaries also include profound explanations of the practice of Kalacakra and its theoretical foundations.

Tantra means 'continuity'.

The 'continuity' involves a person's life just as it is, but the spiritual movement and development, in the context of Kalachakra is from a state of fundamental ignorance to a state of Buddhahood. The basic motivation for this practice is to become a Buddha for the sake of all beings.

Some people become fixated upon becoming Enlightened in a single lifetime. I have no such interest since that fixation is rooted in egocentric attachment.

Here is a better motivation for Buddhist Practice from Samantabhadra, as it is rooted in Selfless Compassion:

 Buddha and Bodhisattva Directory


In the Avatamaska Sutra it is recorded that Bodhisattva Samantabadhra makes 10 great vows concerning his Buddhist practice which becomes the leading guidelines of all Bodhisattvas. They are:

1.To venerate all buddhas.

2.To make praises to the infinite number of buddhas.

3.To make offerings to buddhas, the most meaningful offering is to practice the Buddhist teachings so as to benefit oneself and others.

4.To repent and reform all karmic hindrance, accumulated from our thoughts, words, or actions throughout our past reincarnations.

5.To rejoice and join other's merit and virtue.

6.To pray that the Dharma wheel (Buddha's teachings) will be turned (passed on).

7.To petition that the Buddhas remain in the world to benefit more people.

8.To always follow the Buddha's path (teachings) in order to attain enlightenment.

9.To live harmoniously with all living beings. I.e., to respect all sorts of beings, and be as attentive to them as he would to his own parents or even to the buddhas.

10.To reflex all accumulating merits and virtue back to all living beings for their salvation.

Sankalpa means Yogic Resolution, or Volition. This refers one to the Second Factor of the Eightfold Noble Path: Right Intention.

The purpose of Right Intention is for the development of Thoughts which are free from sensuous desire, from ill-will, and cruelty. A Buddhist Precptor has a duty to teach her studen how to refrain from these negative volitions, from her own good example.

When a person is assigned to a Buddhist Preceptor, She is required to Teach Sacred Dharma to her Student under a Duty of Pastoral Care. To do this effectively, she must lead by example. She should refrain from rebuking all others, even those who practise other Religions, and those who have no religion at all. For she must infuse her student with inspiration to practise Dharma, not remind him of how stupid he is to not know what she knows. In order to teach Dharma, she must present a Mature Countenance to her student, one that suggests Wisdom rather than childish tantrums because his spiritual needs take her into the realms of different Faiths. For as a Buddhist, she ought to have been trained under the duty of practising Spiritual Responsibilities to other Religions, and be prepared to study them sincerely to develop her understanding of the world she lives in with a sense of tolerance for the differences of others.

As a practising Buddhist, the Preceptor must at least keep to the Five Precepts taught by the Buddha:

1         To refrain from harming others

2         To refrain from stealing

3         To refrain from misusing the Senses

4         To refrain from wrong speech.

5         To refrain from taking drugs and drinks which cloud the mind.

Kalachakra Buddhism is a Vajrayana Buddhist Practice. But, to carry out this practice, the student is required to receive training in the Hinayana, and the Mahayana from a qualified Preceptor. The Training rules and behaviour shown here form the foundation for the development of Prajna, Transcendental Wisdom and Compassion, aka Enlightenment:

Prajna also represents the Six Perfection's (paramitas)- charity, morality, patience, diligence, contemplation, and wisdom - or the six ways in which the bodhisattvas pursue their spiritual cultivation so that they may attain enlightenment and save other living creatures.

Traditional Wisdom and Modern Knowledge

Ven. Dr. Rewata Dhamma

The views of Mahayana Buddhism presented so far reflect its intellectual, speculative side. This is however, only one part of Buddhism. Complementary to it is the religious consciousness which involves faith, love and compassion. True enlightened wisdom is seen in Mahayana Tradition as being composed of two elements. They are Prajna which is transcendental wisdom and karuna, compassion. Accordingly the essential nature of all things is described in Buddhism not just by the abstract metaphysical terms, "Suchness" and "Void" but also by the term Dhammakaya, the body of being, which describes reality as it appears to the Buddhist religious consciousness. The Dhammakaya is similar to the Brahman in Hinduism. It pervades all material things in the universe and it is also reflected in the human mind as Bodhi, enlightened wisdom. It is spiritual and material at the same time. Thus, the Buddhist sages proclaim that the ultimate reality only can be experienced through transcendental wisdom not through the wisdom that we commonly use and understand.

May all beings live in peace and harmony,

May all beings be happy.


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4 years ago  ::  Aug 18, 2014 - 6:19AM #2
Posts: 973

Mahayana Buddhism

Back in 1990, I began to practice Shinay Mediation at a Tibetan Buddhist Shrine, in my locale.

At that time, I was overwhelmed by anger. I was given a book to read by the person who was Teaching me.

This was the book:

Quintessence of the Animate and Inanimate:

A Discourse on the Holy Dharma Paperback – June 1, 1985
by Venerable Lama Lodo (Author).

Back then: what I found most impressive about this book was that it was offering an analytical method for overcoming anger. It was offering a systematic approach using the development of Patience as the Antidote to Anger.

I copied the relevant training, which became the theme for my Buddhist Practice. When I transferred to the Theravada School of Buddhism, I was shown how to develop Metta for the complete destruction of anger.

My Buddhist Practice concerns Three Buddhist Vehicles, though I cannot say that I am still practising as they do in Tibetan Buddhism. Necessarily, for an Englishman, I am being shown how to seamlessly assimilate Buddhism into my Daily Life.

Early on in my practice, I was initiated into the Bodhisattvayana, but advised that I must actually begin this practice with the Theravada, under qualified supervision:

The Three Vehicles are Hinayana, Mahayana and Vajrayana.

A View on Buddhism




In India, non-Mahayana or Hinayana sects developed independent from the form of Buddhism existing in Sri Lanka. Today, there is no Hinayana tradition in existence anywhere, although Theravada could be called the tradition most like Hinayana. The ultimate goal of the Theravadin and other non-Mahayana practice is to attain the state of an Arhat, as Buddhahood is considered practically unachievable for nearly everyone within this aeon.



His Holiness the Dalai Lama noted the following in the book 'The Heart Sutra':

    "It is very important to understand that the core teachings of the Theravada tradition embodied in the Pali scriptures are the foundation of the Buddha's teachings. Beginning with these teachings, one can then draw on the insights contained in the detailed explanations of the Sanskrit Mahayana tradition. Finally, integrating techniques and perspectives from the Vajrayana texts can further enhance one's understanding. But without a foundation in the core teachings embodied in the Pali tradition, simply proclaiming oneself a follower of the Mahayana is meaningless.

When entering the Bodhisattvayana [1991], I had to renounce the Theravadin Path of the Ariyadhamma which leads to Arahantship. Thus, since that time, all of my Buddhist practice has been steered towards Sanskrit Mahayana Buddhism. The Theravadin training does not actually come to an end. But suffice to say that there came a time in 2007 when I knew that essentially my Theravadin training was complete.

For the seven years since 2007, we have been maturing the wisdom developed with my Theravadin training, consolidating it.

Since Day One of my Buddhist practice back in 1991, I have never been given Buddhist Discourses to work with in Meditation and Yoga practices. In fact, most of my information has been derived from Buddhist Training Manuals.

But, the last seven years have not been just for consolidating what I have developed with Theravadin Buddhist Bhavana. This has been an intermediate phase in my Training, in which the Mahayana Buddhist Dharma has been gradually introduced to me by my Buddhist Preceptor.

I am fortunate to have obtained a copy of the "Quintessence of the Animate and the Inanimate", for it will serve as a Mahayana Buddhist Manual for the Development of Prajna.

Since I began to make contributions to Buddhist Threads on Beliefnet, my Buddhist Preceptor has shown me how to develop a sense of autobiographical writing that is focussed on the Dharma, but from my own perspective, as my Training evolves. My threads help me to give some written form to the kinds of things which I practise, in my own idiom. I have been advised that in Tibetan Buddhism, this is an ancient methodology for using the medium of extempore writiing as a means for Mental Development, aka Meditation.


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