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Meaning of taking Refuge
Posted On 24/12/2008

One Must Apply the Antidotes to the Mental Afflictions and this is the Essence of the Task of a Dharma Practioner

In the Buddhist Sense

– His Holiness the Dalai Lama

 

What is the Real Meaning of

the Real Meaning of

Taking Refuge In the

Buddha Dharma & Sangha:-

The Three Jewels of Refuge

Whether or not you are a Buddhist is determined by whether or not you have taken refuge in the Three Jewels – Buddha, Dharma and Sangha – purely, from the depths of your heart. Simply reciting Buddhist prayers, playing with a rosary or walking around temples does not make you a Buddhist. Even a monkey can be taught to do these things. Dharma is a matter of mind and spirit, not external activities. Therefore, to be a Buddhist, you must understand exactly what the Three Jewels of Refuge are and how they relate to your spiritual life.

With respect to refuge in Buddha, we talk about the causal Buddha refuge – all the buddhas of the past, present and future, of whom the most relevant to us is Buddha Shakyamuni – and the resultant Buddha refuge – refuge in our own potentiality for enlightenment, the buddha that each of us will become. As for refuge in Dharma, there is the Dharma that was taught in the scriptures and that which is the spiritual realisation of what was taught. Finally, we take refuge in Sangha, in both ordinary monks and nuns, who are symbols of the Sangha, and the Arya Sangha – those beings who have gained meditational experience of the ultimate mode of truth. Therefore, we say that Buddha is the teacher, Dharma is the way and Sangha are the helpful spiritual companions. Of these three, the most important to us as individuals is the Dharma, for ultimately only we can help ourselves – nobody else can achieve our enlightenment for us or give it to us. Enlightenment comes only to the person who practises Dharma well, who takes the Dharma and applies it to the cultivation of his or her own mental continuum. Therefore, of the Three Jewels, Dharma is the ultimate refuge.

This teaching is given by His Holiness the 14th Dalai Lama.

Padmasambhava
Posted On 23/12/2008

        The mantra of Guru Padmasambhava :  Om Ah Hung Benzar Guru Padma Siddhi Hung or Om Ah Hung Vajra Guru Padma Siddhi Hung Padmasambhava, the Lotus-born — popularly known as Guru Rinpoche, the Precious Master — is revered throughout the Himalayan ranges as a Second Buddha. Invited from India in the eighth century to subjugate the forces inhibiting the spread of Shakyamuni’s teachings, he managed to transform hitherto hostile powers into guardians and protectors of the pure dharma and, in the process, left an indelible mark on the entire Himalayan region. In quite a literal sense, Guru Rinpoche’s mark is to be found throughout the Himalayan ranges in and around the many caves he used for meditation. At these sites one can still see handprints and footprints of the Precious Master impressed into solid rock, mute testimony to the extraordinary power this fully accomplished yogi and tantric magician exercised over the external and internal elements. RAHULA Now, in the pure depth of the heavens, Vajrasattva, allowing the Metamorphic Body to be seen, seared upon an elephant, holding a golden vajra to his heart with his right hand, and with his left hand holding a silver bell at his side, crowned with the ornaments of the Five Transcendent Buddhas, his body covered with all the perfect ornaments, decorated with bones at the shoulders, at the wrists, and at the ankles, brilliant with the white glitter of crystal. Perfectly learned in the Mahayoga, Vajrasattva reveals as a dwelling the celestial palace of the three Baskets, reveals as gods and goddesses the whole internal essence, reveals as Mantra the entire murmur of the words, reveals as enchantments everything which is of body, speech, and mind. And he sets forth the Tantras of the Mahayoga, which are, according to the whole classification, five hundred thousand, and the whole of which forms the eighteen root Tantras.   Life of Padmasambhava         DHAMCHEN DORJE LEGPAGuru Rinpoche embodies the ultimate attainment of the Vajrayana and the power, both temporal and spiritual, associated with this peerless attainment. These powerful attributes show Guru Rinpoche wearing an expression of great force and concentration while holding various implements of power such as the vajra scepter, skull-cup and trident staff. He is dressed not only in the robes of a monk but also in the garments of a king to indicate that he is a member of both worldly and religious royalty. Concerning his birth, Guru Rinpoche himself said: “Some people believe that I revealed myself upon the pollen bed of a lotus in the Dhanakosha Lake in the country of Orgyen; some people believe I was born as Prince of Orgyen; and others believe that I came in the flash of a thunderbolt to the Namchak hilltop; there are many distinct beliefs held by different individuals and peoples, for I have appeared in many forms. However, twenty-four years after the parinirvana of the Buddha Shakyamuni, the Adibuddha of Boundless Light Amitabha, Ekajaticonceived the Thought of Enlightenment in the form of the Great Compassionate One [Avalokiteshvara], and from the heart of the Great Compassionate One, I, Padma, the Lotus Born Guru, was emanated as the syllable HRI. I came like felling rain throughout the world in innumerable billions of forms to those who were ready to receive me. The actions of the Enlightened Ones are incomprehensible! Who is to define or measure them!” As his biography relates, Guru Rinpoche was adopted by King Indrabhuti of Orgyen who made him his heir. This set the stage for Padmasambhava, as Prince of Orgyen, to perform many of the same deeds that Shakyamuni performed as Prince Siddhartha. Finally he met Ananda, who had been the personal attendant of the Buddha, received ordination as a buddhist monk, and practiced both the sutra and tantra aspects of Buddha’s teachings. From the guru Garab Dorje, an emanation of Vajrasattva, he received instructions on the Great Perfection, “the path of directly experienced intrinsic freedom.” His experience of these Great Perfection (Tib. dzog-chen) teachings has been described as follows: Garab Dorje, good fountain of the Dharma, knew everything, and Padma assimilated it. He concentrated on the Absorption in the Pure Void And on the Plane of Essence which proceeds from it. He practiced abstention from accepting or rejecting pain or Awakening. He obtained, as fruit, salvation through oneself, free from renouncing or acquiring”. PRINCESS MANDARAVAHaving become proficient in subduing hostile and destructive forces, Padmasambhava manifested in many different regions of in India, China and Nepal where he established many beings in the pure practice of the buddhadharma. Because his methods went far beyond what society conventionally deemed acceptable behavior for a religious practitioner, he often outraged the sensibilities of local rulers. On one famous occasion, after rumors were spread that Padmasambhava had acted improperly while giving instructions to Princess Mandarava and her attendants, her father — the king of Zahor — ordered her to be cast into a pit of thorns and her guru to be burnt at the stake. Then, the traditional accounts relate: “All the deities and the buddhas came to Padma’s aid. Some created a lake, some cast aside the wood, some unrolled the oil-soaked cloth, GURU PADNASAMBHAVAsome fanned him. On the seventh day afterwards the King looked forth and, seeing that there was still smoke coming from the pyre, thought to himself, “This mendicant may have been, after all, some incarnation,” and he sent ministers to investigate. To their astonishment they saw a rainbow-enhaloed lake where the pyre had been and surrounding the lake all the wood aflame, and at the center of the lake a lotus blossom upon which sat a beautiful child with an aura, apparently about eight years of age, its face covered with a dew-like perspiration. Eight maidens of the same appearance as Mandarava attended the child.” GURU DRAGPOToday this lake remains an important pilgrimage spot and is considered a particularly blessed site for meditative practice. Of all Padmasambhava’s enlightening deeds, those the Tibetan people cherish most relate to his introduction of Vajrayana Buddhism into the Land of Snow. King Trisong Detsen — himself considered an incarnation of Manjushri—invited him to Tibet to remove the obstacles hindering the construction and consecration of Samye, the first buddhist monastery in that land. Subjugating these evil forces and transforming them into protectors of the dharma, Padmasambhava not only established Samye (c. 779) as a center for the dissemination of Buddhism throughout Tibet,GURU PADNASAMBHAVA but laid the foundation for what later became known as the Nyingma tradition. His twenty-five closest disciples mastered and transmitted the various aspects of Guru Rinpoche’s teachings, and through a succession of such great lineage lamas as Longchen Rabjampa (1308-1363) and Jigme Lingpa (1729-1798) these teachings have been passed on and are still practiced today. Within the Nyingma there are three lineages practiced in conjunction with one another: the Oral (Tib. ka-ma). Pure Vision (idag-nang) and Treasure Text (ter-ma) traditions. The first includes whatever was taught openly by Padmasambhava and the great bodhisattva Shantarakshita when they brought Buddha’s teachings to Tibet for the first time. The second derives from visionary experiences of later masters who received instruction directly from Guru Rinpoche, Vajrasattva and so forth. And the third refers to those teachings hidden by Padmasambhava and revealed by later adepts. Because of the importance placed on this third lineage of instruction, the Nyingma tradition is sometimes referred to as the Treasure Text tradition. SIMHAMUKHATermas are teachings, usually of the highest yoga tantra level, which Padmasambhava — often assisted by his consort Yeshe Tsogyal — concealed for later discovery. Some were hidden in the earth while others were planted directly into the minds of his major disciples. When the time is ripe for the propagation of these hidden teachings, reincarnations of these same disciples appear and are inspired to discover and reveal them. Such discoverers of these hidden teachings are known as tertons, or treasure masters, and include not only such famous lamas of the past as Longchen Rabjampa, considered an emanation of Manjushri, Jigme Lingpa, and the Fifth Dalai Lama (1617-1682), but modern-day masters such as His Holiness Dudjorn Rinpoche (1904-1987),YESHE TSOGYEL the late head of the Nyingma tradition, and the late Kyabje Dilgo Khyentse Rinpoche (1910-1991), one of the most highly revered lamas of recent times. At the end of one of his autobiographies — itself a treasure text written down by Yeshe Tsogyal and unearthed by the great terton Orgyen Chokyur Lingpa — Guru Rinpoche explains the circumstances of his departure from Tibet. He refers to a prophesy by Shakyamuni that savages from the Southwestern Island Continent would attack this world and states his intention to subdue these would-be invaders. However, the local prince, Murub Tsempo, son of King Trisong Detsen, “…became sad and tearful and begged me not to go, pleading that the people could not do without me. In great compassion postponed my departure in order to assist the people of Tibet and bestow upon them essential teachings for the future. . . Then I, Padma, gave final instructions to my devotees and to those who would be reborn in the future: Future generations who cannot meet me must read this exposition of my spiritual practice and self-liberated existence in this world, and obtaining a clear view of its significance, live according to its implied command, becoming perfect in all things. . . Having exhorted the people to aspire to buddhahood in this manner, I, Padma, mounted the magical horse and was carried aloft by four dakinis. Again, I spoke to the people: I will come to remove the suffering of the people of the world on the tenth day of every moon but especially on the tenth day of the monkey month. Do not forget to pray! Then, turning my face towards the southwest, I departed. The Prince Murub Tsempo and his subjects returned, each to his own home, each to his own practice.”      The Syllable by Syllable Commentary Explaining the Benefits and Advantages of the Vajra Guru Mantra By the great tertön Karma Lingpa (14th century)


The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as “The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra.” It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself.   And so, Yeshe Tsogyal begins: I, the woman Yeshe Tsogyal, having offered to you the inner and outer mandala on a vast scale, have the following request. Oh great teacher, Pema Jungne, you have been extremely kind to us, the Tibetan people, leaving for us a legacy that will benefit us now and in future lives. Your kindness is so great that we have never experienced anything like this before, nor will we ever experience anything like this in the future. In particular, so that now even though I am a humble person, I have no doubt that I will attain enlightenment. In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds. Their characters will be rough and difficult to tame. They will develop many wrong views towards the sacred Dharma. In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra. At that time, all sentient beings will suffer heavily from disease, famine, and war. Because of the spread of these three calamities, in particular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant’s nest when it is destroyed, and the time will come for the people of Tibet to suffer greatly. Though you have spoken at length of many skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice. Even though they may have some slight inclination to practice, they will encounter many great obstacles. Sentient beings will experience a great deal of disharmony. They won’t be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure. Bad times such as this will be very difficult to avert. That being the case, what kinds of benefits and advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice? I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them. Then the great master, Pema Jungne replied: Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane. However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions. In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in the continent of Ngayab. Have no doubt of this. If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life. If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one’s brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power. If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to. If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises. In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of benefit to beings. Thus the Guru replied to Yeshe Tsogyal. She responded by saying: Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra. To which the great master replied: O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future. OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG are the sublime, essence of the principles of enlightened body, speech, and mind VAJRA is the sublime essence of the indestructible family GURU is the sublime essence of the jewel family PEMA is the sublime essence of the lotus family SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM is the perfect splendor and richness of sambhoghakaya AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation VAJRA perfects all the heruka deities of the mandalas GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings HUNG is the life force of the dharmapalas, the protective deities OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG are the life force of the three classes of tantra VAJRA is the life force of the monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra PEMA is the life force of the charya (conduct) yoga, the second class of tantra, and yoga (joining) tantra, the third class of tantra SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen) OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance VAJRA purifies obscurations which stem from anger GURU purifies obscurations which stem from pride PEMA purifies obscurations which stem from desire/attachment SIDDHI purifies obscurations which stem from envy/jealousy HUNG in a general way purifies obscurations which stem from all emotional afflictions OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG Through OM AH HUNG one attains the three kayas Through VAJRA one realizes mirror-like pristine awareness Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG Through OM AH HUNG gods, demons, and humans are subdued Through VAJRA one gains power over malevolent forces of certain gods and demons Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one’s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity GURU accomplishes enriching activity PEMA accomplishes magnetizing activity SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG avert all imprecations and curses VAJRA averts the negative consequences of breaking one’s samaya with the deities of pristine awareness GURU averts the negative influences of the eight classes of gods and demons in samsara PEMA averts the negative influences of nagas and earth spirits HUNG averts the negative influences of gods, demons, humans, samsaric gods OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG defeats the army of the five mental poisons VAJRA defeats anger GURU defeats pride PEMA defeats desire/attachment SIDDHI defeats envy and jealousy HUNG defeats the armies of gods, demons and humans OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG brings about the spiritual accomplishments or siddhis VAJRA brings about the siddhi of peaceful and wrathful deities GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis HUNG brings about the siddhi of accomplishing whatever one wishes OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG OM AH HUNG transfers consciousness to the pure realms of experience VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory & Splendor PEMA transfers consciousness to the western pure realm of  Great Bliss SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to the central pure realm of Unwavering If a physical form could demonstrate the benefit of even one recitation of OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG, the entire earth would not be sufficient to contain the merit. All sentient beings who see, hear, or remember this mantra will definitely be established in the ranks of the masculine and feminine awareness-holders. If it is the case that these words of truth of the Vajra Guru mantra do not accomplish for sentient beings what they wish to accomplish just as I have promised, then I Pema Jungne, am truly deceiving sentient beings. But I have not deceived you, so you should practice according to my instructions. Even if you are not able to recite the mantra for whatever reasons, you should mount it on the top of a victory banner, even when the wind touches it, and that wind touches sentient beings, it will free them without a doubt. Alternately, you may inscribe it in clay or carve it in stone. This will also guard the path upon which these syllables are placed and guard that region from malevolent effects. You may also write this mantra out in gold ink on dark blue paper and wear it as an amulet. When you die, if this amulet is burned with your corpse, rainbows will be seen and your consciousness will be transferred to the realms of Supreme Bliss. The benefits of writing out, reading or reciting this mantra defy any accurate measure and defy any standard measurement that could be applied. Having established this for the benefit of beings in the future, I am hiding this treasure. May it meet with a fortunate child of mine in the future who has good karma. Samaya. Sealed. Sealed. Sealed.

A TEST…..
Posted On 19/12/2008

  ST called me 1 afternoon, telling me his house gt funny things, all his past 3 maids quite becos they all see “things” in the house..recently his son also see things…he request me to go his house ..i decline his request as i dun really like to mess with such cases..cos such cases r too messy at times..however..CK my long time client who is also ST boss called n persude me to help him..haiz…so silly i accept the request…   I gt jeff along with me..as i think its would be a good exp to him..cos after cultivating for so long he still hv no chance to exp such cases… when reach the condo, i hv a chat with ST and look at his son…no serious indication..n i proceed to check the house fengshui.. found that the front door area which is also the guan yin altar area is actually a 5 yellow sector and the store room is also a 5 yellow sector…ST indicate to me..these is also the 2 area he and his son saw the spirits.. its a big taboo to hv a altar set at the 5 yellow sector, i double check by using my ling feel to feel the statue…i realise beside the guan yin statue, the green amulet behind the statue is also getting very yin.. i believe the spiritual problem of the house is due to the altar…as the praying activities at such a yin sector hv attract the gathering of spirtis… n the green amulet is more of a yin xing…  i suggest to ST to remove the green amulet and the guan yin,  set up a   new altar at the south area which is the mountain 8 and fu yi sector. hang a 6 hollow windchimes at the front door area and storroom.. while i was explaining the issue to ST, his wife came bk..ST explain to her the reason why i was there..i self intro to her..from the way she look at me..i can tell that her trust for me is zero……….. inorder to avoid misunderstanding, i expalin what i hv explain ealier to her again….she said..dosnt all altar hv to be facing the door…? i expalin to her..its a wrong concept..as gods or pu sa r not watch dogs…they dun hv to be place seeing the door…then she “how lianly” said”  well i dun care what u do..i only want my family to be safe”..n she storm to her room… ST signal me to carry on what i want to do… so i ask jeff to chant di zhang fo hao to zhao du the wandering spirits around..while i clear the energy at the altar and seal the statue and the amulet…after i hv done..i keep remind ST to hang the 2 windchimes and use salt and vinegar to thoroughly wash the whole house…n i left.. 5 days later..i recieve a call from ST…he told me..the nex day after my visit..her wife had vomit for 3 days and on the 4th day, his son fall and hv a deep cut near the eye area<p> </p> <p>ST called me 1 afternoon, telling me his house gt funny things, all his past 3 maids quite becos they all see “things” in the house..recently his son also see things…he request me to go his house ..i decline his request as i dun really like to mess with such cases..cos such cases r too messy at times..however..CK my long time client who is also ST boss called n persude me to help him..haiz…so silly i accept the request…</p> <p> </p> <p>I gt jeff along with me..as i think its would be a good exp to him..cos after cultivating for so long he still hv no chance to exp such cases…</p> <p>when reach the condo, i hv a chat with ST and look at his son…no serious indication..n i proceed to check the house fengshui..</p> <p>found that the front door area which is also the guan yin altar area is actually a 5 yellow sector and the store room is also a 5 yellow sector…ST indicate to me..these is also the 2 area he and his son saw the spirits..</p> <p>its a big taboo to hv a altar set at the 5 yellow sector, i double check by using my ling feel to feel the statue…i realise beside the guan yin statue, the green amulet behind the statue is also getting very yin..</p> <p>i believe the spiritual problem of the house is due to the altar…as the praying activities at such a yin sector hv attract the gathering of spirtis…</p> <p>n the green amulet is more of a yin xing…</p> <p> i suggest to ST to remove the green amulet and the guan yin,  set up a  </p> <p>new altar at the south area which is the mountain 8 and fu yi sector.</p> <p>hang a 6 hollow windchimes at the front door area and storroom..</p> <p>while i was explaining the issue to ST, his wife came bk..ST explain to her the reason why i was there..i self intro to her..from the way she look at me..i can tell that her trust for me is zero………..</p> <p>inorder to avoid misunderstanding, i expalin what i hv explain ealier to her again….she said..dosnt all altar hv to be facing the door…? i expalin to her..its a wrong concept..as gods or pu sa r not watch dogs…they dun hv to be place seeing the door…then she “how lianly” said”  well i dun care what u do..i only want my family to be safe”..n she storm to her room…</p> <p>ST signal me to carry on what i want to do…</p> <p>so i ask jeff to chant di zhang fo hao to zhao du the wandering spirits around..while i clear the energy at the altar and seal the statue and the amulet…after i hv done..i keep remind ST to hang the 2 windchimes and use salt and vinegar to thoroughly wash the whole house…n i left..</p> <p>5 days later..i recieve a call from ST…he told me..the nex day after my visit..her wife had vomit for 3 days and on the 4th day, his son fall and hv a deep cut near the eye area…</p> <p>i was shock..i ask him wat had he done…he told he hv follow my instruction to sent the amulet and statue to the temple, cleanse the house with salt and vinegar..but hv  not hang the windchimes as he sees thing r not turning good…and now his wife wana meet me personally to question me..i agreed..as i think its my responsible to expalin things to her…to make her feel safe..</p> <p>after the call…double check all my analysis and cures given..i confirm i din do anything wrong…i then went for a meditation and asked my hu fa..wats gloing on…he shake his head n refuse to look at me..erm..i suddenly sense the urgency of this case</p> <p>meet the couple at mac..once the wife saw me..she start to scream at me…n ask me y i wana harm their family…i was shock….me n ST tried to calm her down…n then she ask me y do i remove the green amulet which hv been protecting them..n now cause so much misfortune to their house…i told her…she did  permit me b4 i  do so….but she said..she dun noe anything thats y “gong gong” say yes!</p> <p>she want me to expalin in detail what i hv done to their house fengshui n wat conspiracy does i hv with ST….ST was shock n both of them starts to quarelle infront of me..and beside this matter they start to dug out past issue n..start to shoot each other..walaos…i was sooo…………</p> <p>i start to make peace and explain to her..in detail my fengshui analysis for the house…i also explain karma and dharma to her as i can see she is totally no knowledge for it..after more than 1 hour of expalining…and negative rebutt from her..she quieten dwn..n then glare at me…shoot out ” ok..you say untill so well covered..ok…you make sure..me n my kids r safe..if not i will make sure you will b sorry…as a mother i dare to do anything inorder to protect my kids….you better watchout!!!”</p> <p>phew..i really felt so treatening..i feel like to rebutt her..but i swallow dwn all my words..as i think she is just being a great mom that was being anxious for her kids safety…</p> i reminded ST to hang the windchimes..if not..the 5 yellow will not be dissolve… n dun blam me if bad things still come… <p>after they left..i went bk hm and tried to consult my hu fa shen…haha..then i realise..it my bad karma that i hv accumulate b4 that cos me to be scold and stump…the lady vomit..is actually a withdrawing symtom from negative energy….the child fall is a destined issue…phew..at lease i feel safe then…but now  i sit n think bk…that means in the days dwn the road..the family must not sick or watever..if not…i will be pointed at again..walao stress sia…i hv to make sure till the day they old n die..they must not hv exp any dwn turns loh…OMG….!!!</p> <p>what a great bargain! …a small token of ang pows….n whole family will be well look after for life…hahaha..shall i stop my fengshui service n jus happily concentrate on my day job will do?? test…a real test for my faith n cultivation…..</p>

Kalachakra
Posted On 14/12/2008

 

by Geshe Wangdrak (Losang Tenzin) of Namgyal Monastery

 

General Presentation of the Dharma The Buddha’s Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can 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 a propensity to follow these two Hinayana vehicles take them up for the sake of merely their own emancipation, because they turn their backs on bearing the burden of the aims of others. 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 is 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 splended 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<p><img class=”alignnone” src=”http://172.31.254.243/www.kalachakra.nett/kalach1.jpg” mce_src=”http://172.31.254.243/www.kalachakra.nett/kalach1.jpg” alt=”” width=”410″ height=”484″ /></p> <p align=”right”><em>by Geshe Wangdrak (Losang Tenzin)<br /> of Namgyal Monastery</em></p> <p align=”right”><strong><span style=”font-size:medium;” mce_style=”font-size:medium;”> </span></strong></p> <p><strong><span style=”font-size:medium;” mce_style=”font-size:medium;”>General Presentation of the Dharma</span></strong></p> <p><span style=”color:#0000af;” mce_style=”color:#0000af;”><img src=”http://172.31.254.241/www.tibet.comm/Buddhism/kala.jpeg” mce_src=”http://172.31.254.241/www.tibet.comm/Buddhism/kala.jpeg” border=”2″ alt=”” width=”147″ height=”180″ align=”left” /></span></p> <p>The Buddha’s Dharma, can be divided to two vehicles, the Hinayana and the Mahayana. The Hinayana itself can divided into the vehicle of the shravakas and the vehicle of the pratyekabuddhas. The s<em>hravakas </em>and<em> pratyekabuddhas</em> 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 a propensity to follow these two Hinayana vehicles take them up for the sake of merely their own emancipation, because they turn their backs on bearing the burden of the aims of others. 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 is 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.</p> <p>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 <em>Saddharmapundarika sutra</em> 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.</p> <p>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.</p> <p>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: <em>shravaka aryas, pratyekabuddha aryas, bodhisattava aryas, </em>and<em> buddha aryas</em>. 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.</p> <p>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 <em>Ngag Rim Chenmo</em>: “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.”</p> <p>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.</p> <p>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.</p> <p><strong><span style=”font-size:medium;” mce_style=”font-size:medium;”>An Account of the Kalachakra, or Wheel of Time</span></strong></p> <p>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.</p> <p>The Buddha’s teaching of the Kalachakra is described in the <em>Paramadibuddha, the Kalachakra, Basic Tantra</em>:</p> <p>”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?</p> <p>”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.”</p> <p><em>The Basic Tantra</em> also says: “Then Vajrapani’s emanation, King Suchandra from famous Shambhala, miraculously entered into the splended 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.”</p> <p>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.</p> <p>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.</p> <p>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.</p> <p>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.</p> <p>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 <em>Paramadibuddha</em>, the twelve thousand verse Kalachakra <em>Basic Tantra</em>. King Suchandra wrote it down in a volume and miraculously returned to Shambhala.</p> <p>In Shambhala Suchandra composed a sixty thousand line commentary of the <em>Basic Tantra</em>. 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.</p> <p>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).</p> <p>According to the Ra tradition, the Kalachakra and related commentaries famed as the <em>Bodhisattvas Corpus</em> 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.</p> <p>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 <em>Bodhisattva commentaries</em>. 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.</p> <p>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 <em>Bodhisattva Corpus</em>.” 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 <em>Bodhisattva Corpus</em>.” Thus, like water poured from one vessel into another, Cilu realized the entire <em>Bodhisattva Corpus</em>. He went back the way he had come and, meeting with the traders, he returned to Eastern India.</p> <p>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 <em>Yamantaka Tantra</em>, 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.</p> <p>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 <em>Bodhisattva Corpus</em> 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”</p> <p>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.</p> <p>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 <em>Vimalaprabha</em>, 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.</p> <p>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.</p> <p>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.</p> <p>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.</p> <p>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.</p> <p>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.</p> <p>The most important of the three aspects is bodhichitta, the primary motivation for taking the initiations. Lord Maitreya defined bodhichitta in his <em>Abhisamayalankara</em>: “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.</p> <p>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.</p> <p>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 <em>siddhis </em>(magical or mystical accomplishments) are given only the seven lower initiations. Those who are mainly interested in the transcendental <em>siddhi </em>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 analagous to a child laughing and talking. The fifth initiation is the discipline initiation, it is analagous to the child’s enjoyment of the five desirable sense-objects. Sixth is the name initiation, analagous 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.</p> <p>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.</p> <p>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.</p> <p><em>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).</em></p>

Tampines ST 32
Posted On 09/12/2008

recieve a call from Mdm chew, telling me her 2nd daughter and her niece saw a young ger roaming in their house but no one lese can see except them……and the 2 gers now is suffering from great phobia…her other 3 kids were also badly affected by them… I asked for their ba zi and did a analysis for both..of them Mdm chew daughter 11,ba zi seems to be normal..except its 阴局. as for the niece 10, very ordinary ba zi but when i did a energy scan,amazingly there is alot of  secrets her life destiny……. from what Mdm chew told me..I thought it should be a straight forward case, where wondering spirits trying to be funny… I set my altar, n decide to 修一坛白伞盖息灾法for them…normal spirit case, after such ritual, the spirits could easily chao du…so i went bk to my tight schedule and din get bk to mdm chew… 2days later she call again..telling me the gers still see the girl ..in the cupboard.. wow..i tot to myself..this must be some serious case..not even 白伞盖息灾法 can settle..i guess i hv to really make a trip dwn le…..i gt ready my stuff and ask ric to come along with me..cos i think its a good chance for him to use and witness what he hv learn… we reach the blk…but still cant sense any neg energy trying to stop me..usually if its those powerful spirits..they will start to creat problem for me when i gt into their boundaries.. smoothly we reach the unit..still i din sense any yin energy,hv a talk with mdm chew and the gers…did some testing for the gers…and confirm they really do hv 3rd eye… went around the house with the gers..search every  corners of the house, but still cant find the spirit… they hv a goddess of mercy altar at hm…i check the alter and did feel the present of positive ling in their house… usually if a house hv positive ling there shouldnt be and any neg spirits in the house…unless under 2 circumstances… 1> the spirits a residential spirits and hv not neg intention 2> the spirits belongs to one of the member of the houe and r related to the owner… i ask mdemchew but she very confirm there is no member of the house pass away recently…however i saw the upper cheek hers hv dark fleckers..no those normal one….n its a indication of spirts haunt… i had a private tsalk with her..and found out that she had actually exp 9 yrs of insomia..and it actually happen after she had an abortion… to confirm , i summon the 地基主of the area …and he confirmed that the spirits of the house is actually mdm chew aborted child… i explain the issue to her..she accept cos she too can sense its her aborted child spirts as her 2nd daughter did tell her the spirts looks like her elder sis… I taught her the way to zhao du her child spirits and did a counseling to the 2 young ladies…. and tested their ling energy…mdm chew daughter will lose her 3rd eye when she turn 17 but her niece ling is soooo strong , n she will be forever hving the 3rd eye…i shared my own exp to her..and taught her some simple ways to protect herself…i also told her if she want , after her o levels…she can come look for me..i will officially take her as my very 1st 归依灌顶第子… well i guess Ric must be rather dissapointed..cos he hv no chance to try out his diligently cultivated 金刚法….hahaha…