Vajrayana Buddhism

Author: Brooke Schedneck
Published on: Dec 1, 1998

Vajrayana Buddhism

The next few articles in this Buddhism section will introduce and briefly describe the major Buddhist traditions. Most of the words are borrowed, as these sources cannot be improved upon. Links and references are provided, and abundant thanks given for the work of so many others.

The largest distinction is between Hinayana (Sanskrit for "little vehicle"), also called Theravada (Pali for "old doctrine") Buddhism practiced widely in Burma, Sri Lanka, and Thailand; and Mahayana (Sanskrit for "great vehicle") Buddhism found in China, Japan, Korea, Mongolia, and Tibet.

All Buddhist (from the Sanskrit word meaning "enlightened one") practice stems from the teachings of Siddharta Gautama Buddha (ca.563 - ca.483 B.C.), and has much in common,[there were many Buddhas before this one, however this one was the Buddha of our age], but initially the focus will be on distinctions between the different traditions.

This month's article introduces Vajrayana Buddhism, a tradition within Mahayana Buddhism. Vajrayana is commonly associated with Tibetan, Nepalese, and Mongolian practice, but is spreading across the planet with increasing momentum.

In the book Gates to Buddhist Practice by Chugdud Tulku Rinpoche (p. 102-104) we get an overview: [chugdud.jpg]

We take refuge in the Three Jewels-the Buddha, dharma, and sangha....the sacred dharma [is] the teachings of the Buddha and the methods he used to achieve enlightenment...These methods are generally divided into nine categories, comprising three basic approaches: the Hinayana path of personal salvation, the Mahayana path of those seeking liberation for all beings, and the Vajrayana teachings within the Mahayana, often referred to as the "short path."

(p. 109)...we...aim at the target of enlightenment for the benefit of others every moment we practice. This is the best of all possible goals. ...This is why...we are told to establish the liberation of all beings as the purpose of our practice.

(p. 211)The lives of great practitioners repeatedly show that in order to maintain one's practice of the dharma it's not necessary to renounce the world....There's no need to make an outer display to succeed on the spiritual path. It's not the body we change to become enlightened-it's the mind.

For further introduction to the different Buddhist lineages, and to basic Buddhist concepts, read BUDDHIST BASICS: The ABC's of Buddhism, at

http://www.tricycle.com/buddhismabcs.html

To quote from this article:

The Mahayana school, or "Great Vehicle," developed in India during the first century C.E. It is called the "Great Vehicle" because of its all-inclusive approach to liberation as embodied in the bodhisattva ideal and the desire to liberate all beings. Mahayanists strongly emphasize compassion as the ultimate form of practice; in conjunction with wisdom, it is believed to be the formula for enlightenment.

Vajrayana Buddhism, also commonly called Tantric Buddhism, is the "Diamond Vehicle." It developed out of the Mahayana teachings in northwest India around 500 C.E. and spread to Tibet, China and Japan. Today it is practiced mainly in the Himalayan regions. ... In the Vajrayana path, all situations can be used as a spiritual path. ... There is no external "good" reference point. For this reason, the role of the teacher is especially important in the Vajrayana. ...This necessary practice of complete devotion to the teacher is known as "guru yoga."

For a vivid illustration of the relevance of these teachings, read the book Finding Freedom: Writings from Death Row by Jarvis Jay Masters, a convict who finds his "precious teacher", Chugdud Tulku Rinpoche, and, even while behind San Quentin's walls, puts into practice "the true purpose of those words: benefiting others." (p. xxi)

At http://www.interlog.com/~palyul/nyingma.... the four schools of Tibetan Buddhism are clarified:

Vajrayana Buddhism was founded in the eighth century by the great enlightened Indian tantric master Padmasambhava, "the second Buddha," and is the oldest of the four schools of Tibetan Buddhism (Nyingma, Kagyu, Sakya, and Gelugpa). Its teachings, transmissions and lineage of enlightened masters have continued unbroken to this day.

At the heart of the Nyingma tradition is the practice of Dzog Chen, the most ancient and direct stream of wisdom within the teachings of Buddhism.

Once this concept of the Nyingma lineage and its place in the Buddhist world is understood, go to

http://www.dzogchen.org/khenpo-book/dzog...

For a thorough--thorough to the point of exhaustive, most impressive and scholarly yet readable description of the Nyingma lineage.

Eventually, the Dzogchen website will "have links to charts and graphs depicting the Dzogchen lineages from Padmasambhava to the present." Those will be at

http://www.dzogchen.org/lineage/index.ht...

and will be a monumental contribution to the understanding of Vajrayana Buddhism.

To continue a study of Vajrayana is to enter a realm of devotion, lyricism and experience--the intangibles of all religion, which are at once, paradoxically, ephemeral and yet the base upon which religion stands.

At

http://www.theion.com/journal/traveler/v...

in an article called "The Diamond Vehicle of Tibetan Vajrayana Buddhism," the essence of this devotion is conveyed:

Tibetan Buddhist teachers bring us the initiation of fire in the form of the Highest Yoga Tantra known as Vajrayana -- the "indestructible body", or the "diamond vehicle". All Vajrayana practices aim at achieving full enlightenment in one lifetime.

The object of meditation is the world itself visualized as a huge Mandala or "world wheel". The beautiful images of the world wheel found in Buddhist art show immense depth, and attention to detail. The Buddha energies are stationed throughout the image, holding their respective places intact in the total scheme of the cosmos.

The four energies of the mandala, namely earth, water, fire, and air, often surround the central sanctuary of sprit. The entire mandala is a map of the universe, the celestial castle of God, and the way to find the balanced center of our being.

Of course, this site presents just some of the many practices within the rich tapestry of Vajrayana.

I'll close with some excerpts from "Verses for Training the Mind" from the book Awakening the Mind, Lightening the Heart by H.H. The Dalai Lama. He quotes these verses, by Geshe Che-ka-wa: [hhprint1.jpg]

Homage to great compassion.

...Meditate on the great kindness of all sentient beings. ...When the environment and its inhabitants overflow with unwholesomeness, Transform adverse circumstances into the path to enlightenment.

...Constantly cultivate only a joyful mind.

...Train consistently to deal with difficult situations.

...Don't speak of others' faults, Don't concern yourself with others' business. Give up every hope of reward. ...Don't make malicious banter. Don't lie in ambush. Don't strike at the heart. Don't place the load of a horse on a pony. Don't sprint to win the race. Don't turn gods into devils. Don't seek others' misery as a means to happiness.

...Transform everything into the Great Vehicle path.

Then, by Geshe Lang-ri Tang-pa (1054-1123):

...I will learn to cherish ill-natured beings
And those oppressed by strong misdeeds and sufferings
As if I had found a precious
Treasure difficult to find.

...When the one whom I have benefited with great hope
Hurts me very badly without reason,
I will learn to view that person
As an excellent spiritual guide.

...I will learn to keep all those practices
Undefiled by the stains of the eight worldly concerns
And by understanding all phenomena as like illusions
Be released from the bondage of attachment.