1.
Vajrayana
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Vajrayāna, Mantrayāna, Esoteric Buddhism and Tantric Buddhism refer to the Buddhist tradition of Tantra, an esoteric system of beliefs and practices that developed in medieval India. Vajrayāna is usually translated as Diamond Vehicle or Thunderbolt Vehicle, referring to the Vajra, according to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment, the other two being the Śrāvakayāna and Mahāyāna. Founded by Indian Mahāsiddhas, Vajrayāna subscribes to the known as the Buddhist Tantras. Elements of Tantric Buddhism can be traced back to groups of wandering yogis called mahasiddhas. These yogic circles came together in tantric feasts often in sacred sites and places which included dancing, singing, sex rites and it is interesting to note that at least two of the Mahasiddhas given in the Buddhist literature are actually names for Shaiva Nath saints who practiced Hatha Yoga. According to Schumann, a movement called Sahaja-siddhi developed in the 8th century in Bengal and it was dominated by long-haired, wandering yogis called mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The Mahasiddhas pursued siddhis, magical powers such as flight and Extrasensory perception as well as liberation, earlier Mahayana sutras already contained some elements which are emphasized in the Tantras, such as mantras and dharani. The practice of visualization of Buddhas such as Amitabha is also seen in texts like the Longer Sukhāvatīvyūha Sūtra. Vajrayana developed a large corpus of texts called the Buddhist Tantras, some of which can be traced to at least the 7th century CE, the dating of the tantras is a difficult, indeed an impossible task according to David Snellgrove. The earliest such texts include the Mahavairocana Tantra and the Guhyasamāja Tantra. Later monastic Vajrayana Buddhists reinterpreted and internalized these radically transgressive and taboo practices as metaphors, the Kalachakra tantra developed in the 10th century. It is farthest removed from the earlier Buddhist traditions, and incorporates concepts of messianism, various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism. According to Alexis Sanderson, the Vajrayana Yogini-tantras draw extensively from Shaiva Bhairava tantras classified as Vidyapitha, there is even direct borrowing of passages from Saiva texts. The Guhyasiddhi of Padmavajra, an associated with the Guhyasamaja tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures. The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava, according to Louis de La Vallée-Poussin and Alex Wayman, the view of the Vajrayana is based on Mahayana Buddhist philosophy, mainly the Madhyamaka and Yogacara schools. The major difference seen by Vajrayana thinkers is Tantras superiority due to being a vehicle to liberation containing many skillful methods of tantric ritual. The doctrine of Buddha-nature, as outlined in the Ratnagotravibhāga of Asanga, was also an important theory which became the basis for Tantric views, by passion the world is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. As Snellgrove notes, this doctrine is also present in Asangas Mahayana-sutra-alamkara-karika and therefore it is possible that he was aware of Tantric techniques
2.
Indonesian Esoteric Buddhism
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The particular lineage in Indonesia is referred to as Mantrayana. Mantrayana is historically designated and evident in the oldest extant Old Javanese esoteric Buddhist literature, Mantrayana is an extension of Mahayana Buddhism consisting of differences in the adoption of additional techniques rather than in philosophy. Some of these upāya are esoteric practices which must be initiated and transmitted only through a skilled spiritual teacher. The Buddhist empire of Srivijaya in Palembang, Sumatra was for more than 600 years the centre of Esoteric Buddhist learning in the Far East. Yi Jing praised the level of Buddhist scholarship in Srivijaya and advised Chinese monks to study there prior to making the journey to the great institution of learning, Nalanda Vihara. He wrote, In the fortified city of Bhoga, Buddhist priests number more than 1,000, whose minds are bent on learning and they investigate and study all the subjects that exist just as in India, the rules and ceremonies are not at all different. If a Chinese priest wishes to go to the West in order to hear and read the original scriptures, the temple complex at Borobudur in central Java was built as a Mandala, a giant three-dimensional representation of Esoteric Buddhist cosmology. All of the statues on each of its four sides have the same mudra. Another line of points to the depiction of the Gandavyuha. The Avatamsaka sutra does not preach a specific group of Dhyana Buddhas, the oldest extant esoteric Buddhist Mantranaya literature in Old Javanese, a language significantly influenced by Sanskrit, is enshrined in the Sang Kyang Kamahayanan Mantranaya. A stronghold of Esoteric Buddhism, Srivijaya attracted pilgrims and scholars from other parts of Asia, yijing reports that the kingdom was home to more than a thousand Buddhist scholars, it was in Srivijaya that he wrote his memoir of Buddhism during his own lifetime. Travellers to these islands mentioned that gold coinage was in use on the coasts, Candi Sukuh is a fifteenth-century Javanese-Hindu-Buddhist temple that demonstrates strong tantric influence. Candi Sukuh is located on the slope of Mount Lawu on the border between Central and East Java provinces. The monument was built around 1437, as written as a date on the western gate. The distinctive Dancing Ganesha relief in Candi Sukuh has a similarity with the Tantric ritual found in the history of Buddhism in Tibet written by Taranatha. Importantly, Ganesha also appears in Buddhism, not only in the form of the Buddhist god Vināyaka, ganeshas image may be found on Buddhist sculptures of the late Gupta period. As the Buddhist god Vināyaka, Ganesha is often shown dancing and it is this Dancing Ganesha form which is evident in Candi Sukuh. For more information on different permutations of Ganesha beyond Hinduism proper, refer Ganesha in world religions, the Lalitavistara Sutra was known to the Mantranaya stonemasons of Borobodur, refer, The birth of Buddha
3.
Chinese Esoteric Buddhism
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Tángmì refers to the traditions of Vajrayana Buddhism that have flourished among the Chinese people since the Tang dynasty in China. These traditions may also be referred to as Hànchuán Mìzōng (漢傳密宗 the Han Chinese Transmission of the Esoteric Tradition and it is sometimes referred as Dōngmì Eastern Esotericism, meaning the succession of Tang Esoterica in Japan transmitted by the Japanese monk Kūkai. In a more general sense, the Chinese term Mìzōng Esoteric Tradition is the most popular term used when referring to any form of Esoteric Buddhism. These traditions more or less share the same doctrines as Shingon Buddhism, Esoteric teachings followed the same route into northern China as Buddhism itself, arriving via the Silk Road sometime during the first half of the 7th century, during the Tang Dynasty. Vajrayana practices arrived from India just as Buddhism was reaching its zenith in China, during this time, three great masters came from India to China, Śubhakarasiṃha Vajrabodhi Amoghavajra These three masters brought the esoteric teachings to their height of popularity in China. During this era, the two main texts were the Mahavairocana Tantra and the Tattvasaṃgraha Tantra. Esoteric methods were incorporated into Chinese Buddhism during the Tang dynasty. Śubhakarasiṃhas most eminent disciple, Yi Xing, also practiced Chan Buddhism, in Chinese Buddhism there was no major distinction between exoteric and esoteric practices and the Northern School of Chan even became known for its esoteric practices of dhāraṇīs and mantras. However, Buddhist esoteric practices almost vanished from China during the Great Anti-Buddhist Persecution initiated by Emperor Wuzong of Tang, before the Great Anti-Buddhist Persecution, Master Kūkai from Japan came to Tang China to learn the complete esoteric teachings expounded by the three Indian masters. Kukai was taught by the great master Hui-kuo and it is claimed that he learned the complete teachings in two years before returning to Japan. The transmission to Japan later became Shingon Buddhism, which is referred to in Chinese as Dōngmì, Eastern Esoterica. Some said it is so named due to the temple Tō-ji at Nara, Japan, Dōngmì and Táimì became the two main systems of Esoteric Buddhism in Japan. During the Yuan dynasty, the Mongol emperors made Vajrayana the official religion of China, a common perception was that this patronage of lamas caused corrupt forms of tantra to become widespread. When the Mongol Yuan dynasty was overthrown and the Ming dynasty was established, in late Imperial China, the early traditions of Tangmi were still thriving in Buddhist communities. Robert Gimello has also observed that in communities, the esoteric practices associated with Cundī were extremely popular among both the populace and the elite. Since late 19th century, many Chinese and Taiwanese monks went to Japan to learn and these efforts are termed Renaissance of Tángmì. Due to this reason, Dōngmì, Eastern Mysteries, referring to Shingon Buddhism, is now used as an interchangeable term with Tángmì. In contemporary China there is a revival of Tang Mysteries
4.
Shingon Buddhism
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For that reason, it is often called Japanese Esoteric Buddhism, or Orthodox Esoteric Buddhism. The word Shingon is the Japanese reading of Chinese, 真言 Zhēnyán True Words, Kūkai returned to Japan as Huiguos lineage- and Dharma-successor. Shingon followers usually refer to Kūkai as Kōbō-Daishi or Odaishi-sama, the name given to him years after his death by Emperor Daigo. Before he went to China, Kūkai had been an independent monk in Japan for over a decade and he was extremely well versed in classical Chinese prose, calligraphy and Buddhist texts. Esoteric Buddhism was not considered to be a different sect or school yet at that time, Huiguo was the first person to gather the still scattered elements of Indian and Chinese Esoteric Buddhism into a cohesive system. When Kūkai was 22, he learned this mantra from Gonsō and he persevered in this mantra practice for seven years and mastered it. According to tradition, this brought him siddhis of superhuman memory retention. Kūkai would later praise the power and efficacy of Kokuzō-Gumonjiho practice, kūkais respect for Ākāśagarbha was so great that he regarded him as his honzon for the rest of his life. It was also during this period of intense mantra practice that Kūkai dreamt of a man telling him to out the Mahavairocana Tantra for the doctrine that he sought. The Mahavairocana Tantra had only recently made available in Japan. He was able to obtain a copy in Chinese but large portions were in Sanskrit in the Siddhaṃ script, which he did not know, and even the Chinese portions were too arcane for him to understand. He believed that teaching was a door to the truth he sought. Thus, Kūkai resolved to travel to China to spend the necessary to fully understand the Mahavairocana Tantra. When Kūkai reached China and first met Huiguo on the month of 805, Huiguo was age sixty. Huiguo exclaimed to Kūkai in Chinese, At last, you have come, I have been waiting for you. Quickly, prepare yourself for initiation into the mandalas, Huiguo had foreseen that Esoteric Buddhism would not survive in India and China in the near future and that it was Kukais destiny to see it continue in Japan. In the short space of three months, Huiguo initiated and taught Kūkai everything he knew on the doctrines and practices of the Mandala of the Two Realms as well as mastery of Sanskrit and Chinese. Huiguo declared Kūkai to be his disciple and proclaimed him a Dharma successor
5.
Tibetan Buddhism
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Tibetan Buddhism is the body of Buddhist doctrine and institutions characteristic of Tibet, the regions surrounding the Himalayas and much of Central Asia. It derives from the latest stages of Indian Buddhism and preserves the Tantric status quo of eighth-century India, Tibetan Buddhism aspires to Buddhahood or rainbow body. Religious texts and commentaries comprise the Tibetan Buddhist canon, such that Tibetan is a language of these areas. Among its prominent exponents is the 14th Dalai Lama of Tibet, the number of its adherents is estimated to be between ten and twenty million. Westerners unfamiliar with Tibetan Buddhism initially turned to China for an understanding, there the term used was lamaism to distinguish it from a then traditional Chinese form. The term was taken up by scholars including Hegel, as early as 1822. Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited, another term, Vajrayāna is occasionally used mistakenly for Tibetan Buddhism. More accurately, it signifies a certain subset of practices included in, not only Tibetan Buddhism, the native Tibetan term for all Buddhism is doctrine of the internalists. There is an association between the religious and the secular the spiritual and the temporal in Tibet. The term for this relationship is chos srid zung brel, in the west the term Indo-Tibetan Buddhism has become current, in acknowledgement of its derivation from the latest stages of Buddhist development in northern India. Tibetan Buddhism comprises the teachings of the three vehicles of Buddhism, the Foundational Vehicle, Mahāyāna, and Vajrayāna, the Mahāyāna goal of spiritual development is to achieve the enlightenment of buddhahood in order to most efficiently help all other sentient beings attain this state. The motivation in it is the mind of enlightenment — an altruistic intention to become enlightened for the sake of all sentient beings. Bodhisattvas are revered beings who have conceived the will and vow to dedicate their lives with bodhicitta for the sake of all beings, Tibetan Buddhism teaches methods for achieving buddhahood more quickly by including the Vajrayāna path in Mahāyāna. Buddhahood is defined as a free of the obstructions to liberation as well as those to omniscience. When one is freed from all mental obscurations, one is said to attain a state of continuous bliss mixed with a simultaneous cognition of emptiness, in this state, all limitations on ones ability to help other living beings are removed. It is said there are countless beings who have attained buddhahood. Buddhas spontaneously, naturally and continuously perform activities to all sentient beings. However it is believed that ones karma could limit the ability of the Buddhas to help them, there is a long history of oral transmission of teachings in Tibetan Buddhism
6.
Buddhism in Mongolia
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Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelug and Kagyu lineages. Although the emperors of the Yuan dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Genghis Khan and they formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage. Altan Khan of Mongolia gave the Tibetan leader the title of Dalai Lama, Tibetan Buddhism combines Vajrayana with indigenous rituals of curing and exorcism, shares the common Buddhist goal of individual release from suffering and the cycles of rebirth. Tantrism contributed esoteric techniques of meditation and a repertoire of sacred icons, phrases and mudra that easily lent themselves to pragmatic and magical interpretation. In Tibet Buddhism thus became an amalgam, combining colorful popular ceremonies and these leaders, referred to as tulkus, held secular power and supervised a body of ordinary monks or lamas. The monks were supported by the laity, who thereby gained merit and who received from the instructions in the rudiments of the faith and monastic services in healing, divination. Though Tibetan influence is prevalent in Mongolia, Mongolian Buddhism is distinct, the earliest introduction of Buddhism into the Mongolian steppes took place during the periods of pre-Mongol states. Buddhism penetrated Mongolia from Nepal via Central Asia, many Buddhist terms of Sanskrit origin were adopted via the Sogdian language. The rulers of the pre- and para-Mongol states such as the Xiongnu, Xianbei, Rouran Khaganate, Buddhism prevailed among aristocrats and was patronised by the monarchs of the Northern Wei established by the Xianbei and of the Liao dynasty established by the Khitan people. The Khitan aristocracy regarded Buddhism as the culture of the Uyghur Khaganate that dominated the Mongolian steppes before the rise of the Khitans, the monarchs of the Jin established by the Jurchen people also regarded Buddhism as part of their Khitan. Tibetan Buddhist monasticism made an important impact on the development of Mongolian Buddhism. The Buddhist monkhood has always played significant political roles in Central and Southeast Asia, Mongols assisted Tibetans in unifying the country. The activities of the Mongols were conducive to the prominency of the Sakya school and then the Gelug, by the beginning of the twentieth century, Outer Mongolia had 583 monasteries and temple complexes, which controlled an estimated 20 percent of the countrys wealth. Almost all Mongolian cities have grown up on the sites of monasteries, Ikh Huree, as Ulaanbaatar was then known, was the seat of the preeminent living Buddha of Mongolia, who ranked third in the ecclesiastical hierarchy after the Dalai Lama and the Panchen Lama. Two monasteries there contained approximately 13,000 and 7000 monks, respectively, over the centuries, the monasteries acquired riches and secular dependents, gradually increasing their wealth and power as the wealth and power of the Mongol nobility declined. Some nobles donated a portion of their dependent families — people, rather than land, were the foundation of wealth, some herders dedicated themselves and their families to serve the monasteries, either from piety or from the desire to escape the arbitrary exactions of the nobility. In some areas, the monasteries and their living buddhas were also the secular authorities, about 250,000 people, more than a third of the total population, either lived in territories administered by monasteries and living Buddhas or were hereditary dependents of the monasteries
7.
Chinese Buddhism
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Chinese Buddhism has shaped Chinese culture in a wide variety of areas including art, politics, literature, philosophy, medicine, and material culture. Chinese Buddhism is also marked by the interaction between Indian religions, Nepalese religion Chinese religion, and Taoism, various legends tell of the presence of Buddhism in Chinese soil in very ancient times. Nonetheless, the consensus is that Buddhism first came to China in the first century CE during the Han dynasty. Generations of scholars have debated whether Buddhist missionaries first reached Han China via the maritime or overland routes of the Silk Road, after entering into China, Buddhism blended with early Daoism and Chinese traditional esoteric arts and its iconography received blind worship. A number of accounts in historical Chinese literature have led to the popularity of certain legends regarding the introduction of Buddhism into China. According to the most popular one, Emperor Ming of Han precipitated the introduction of Buddhist teachings into China, the next day he asked his officials, What god is this. The emperor then sent an envoy to Tianzhu to inquire about the teachings of the Buddha, Buddhist scriptures were said to have been returned to China on the backs of white horses, after which White Horse Temple was named. Two Indian monks also returned with them, named Dharmaratna and Kaśyapa Mātaṅga, however, neither the Shiji nor Book of Han histories of Emperor Wu mentions a golden Buddhist statue. The first documented translation of Buddhist scriptures from various Indian languages into Chinese occurs in 148 CE with the arrival of the Parthian prince-turned-monk An Shigao, an Shigao translated Buddhist texts on basic doctrines, meditation, and abhidharma. An Xuan, a Parthian layman who worked alongside An Shigao, Mahāyāna Buddhism was first widely propagated in China by the Kushan monk Lokakṣema, who came from the ancient Buddhist kingdom of Gandhāra. Lokakṣema translated important Mahāyāna sūtras such as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, as well as rare, early Mahāyāna sūtras on topics such as samādhi and these translations from Lokakṣema continue to give insight into the early period of Mahāyāna Buddhism. Harrison points to the enthusiasm in the Lokakṣema sūtra corpus for the ascetic practices, for dwelling in the forest. The Dharmaguptakas made more efforts than any other sect to spread Buddhism outside India, to such as Afghanistan, Central Asia, and China. Therefore, most countries which adopted Buddhism from China, also adopted the Dharmaguptaka vinaya and ordination lineage for bhikṣus, warder, in some ways in those East Asian countries, the Dharmaguptaka sect can be considered to have survived to the present. They appear to have carried out a vast circling movement along the routes from Aparānta north-west into Iran. The Mahīśāsakas and Kāśyapīyas appear to have followed them across Asia into China, for the earlier period of Chinese Buddhism it was the Dharmaguptakas who constituted the main and most influential school, and even later their Vinaya remained the basis of the discipline there. Initially, Buddhism in China faced a number of difficulties in becoming established, the concept of monasticism and the aversion to social affairs seemed to contradict the long-established norms and standards established in Chinese society. Gentry Buddhism was a medium of introduction for the beginning of Buddhism in China, it gained imperial, by the early 5th century Buddhism was established in south China
8.
Tantra
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Tantra is the esoteric traditions of Hinduism and Buddhism that co-developed most likely about the middle of 1st millennium CE. The term tantra, in the Indian traditions, also means any systematic broadly applicable text, theory, system, method, instrument, in Hinduism, the tantra tradition is most often associated with its goddess tradition called Shaktism, followed by Shaivism and Vaishnavism. In Buddhism, the Vajrayana tradition is known for its extensive tantra ideas, Tantric Hindu and Buddhist traditions have influenced other religious traditions such as Jainism, Sikhism, the Tibetan Bön tradition, Daoism, and the Japanese Shintō tradition. Tantra as genre of literature in Hinduism have been influential to its arts, icons, Hindu puja, temples and iconography are tantric in nature. The Hindu texts that describe these topics are called Tantras, Āgamas or Samhitās, in Buddhism, its tantra-genre literature has influenced the artworks in Tibet, historic cave temples of India, and imagery in southeast Asia. Tantra literally means loom, warp, weave, the connotation of the word tantra to mean an esoteric practice or religious ritualism is a colonial era European invention. The term is based on the metaphor of weaving, states Ron Barrett and it implies interweaving of traditions and teachings as threads into a text, technique or practice. The word appears in the hymns of the Rigveda such as in 10.71 and it is found in many other Vedic era texts, such as in section 10.7.42 of the Atharvaveda and many Brahmanas. In these and post-Vedic texts, the meaning of Tantra is that which is principal or essential part, main point, model, framework. The term “Tantra” after about 500 BCE, in Buddhism, Hinduism and Jainism is a bibliographic category, the same Buddhist texts are sometimes referred to as tantra or sutra, for example, Vairocabhisambodhi-tantra is also referred to as Vairocabhisambodhi-sutra. The various contextual meaning of the word Tantra varies with the Indian text, the earliest definitions and expositions on Tantra come from the ancient texts of Panini, Patanjali and the literature of the language-focussed, ritual-oriented Mimamsa school of Hindu philosophy. The word tantra, states Patanjali, means principal, main, Patanjali also offers a semantic definition of Tantra, stating that it is structural rules, standard procedures, centralized guide or knowledge in any field that applies to many elements. The ancient Mimamsa school of Hinduism uses the term tantra extensively, for example, When an action or a thing, once complete, becomes beneficial in several matters to one person, or to many people, that is known as Tantra. For example, a lamp placed amidst many priests, in contrast, that which benefits by its repetition is called Āvāpa, such as massaging with oil. Medieval texts present their own definitions of Tantra, in modern era scholarship, Tantra has been studied as an esoteric practice and ritualistic religion, sometimes referred to as Tantrism. There is wide gap between what Tantra means to its followers, and what Tantra has been represented or perceived as since colonial era writers began commenting on Tantra, many definitions of Tantra have been proposed ever since, and there is no universally accepted definition of Tantra. André Padoux in his review of Tantra definitions offers two, then rejects both, another definition, more common among observers and non-practitioners, is some set of mechanistic rituals, omitting entirely the ideological side. According to David N. Lorenzen, two different kinds of definitions of Tantra exist, a definition and a broad definition
9.
Buddhahood
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In Buddhism, buddhahood is the condition or rank of a buddha. The goal of Mahayanas Bodhisattva path is Samyaksambuddhahood, so one may benefit all sentient beings by teaching them the path of cessation of dukkha. This contrasts with the goal of Hinayana path, where the goal is Arhatship, in Theravada Buddhism, Buddha refers to one who has become awakened through their own efforts and insight, without a teacher to point out the Dharma. A samyak sambuddha teaches the dharma to others after his awakening, a pratyeka-buddha also reaches Nirvana through his own efforts, but does not teach the dharma to others. An Arhat needs to follow the teaching of a Buddha to attain Nirvana, in this broader sense it is equivalent to Arahant. Buddhahood is the state of an enlightened being, who having found the path of cessation of suffering, is in the state of No-more-Learning. There is a spectrum of opinion on the universality and method of attainment of Buddhahood. The level to which this manifestation requires ascetic practices varies from none at all to a requirement, dependent on doctrine. Mahayana Buddhism emphasizes the Bodhisattva ideal instead of the Arhat, the Tathagatagarba and Buddha-nature doctrines of Mahayana Buddhism consider Buddhahood to be a universal and innate property of absolute wisdom. This wisdom is revealed in a current lifetime through Buddhist practice. Buddhists do not consider Siddhartha Gautama to have been the only Buddha, the Pali Canon refers to many previous ones, while the Mahayana tradition additionally has many Buddhas of celestial origin. A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya, the various Buddhist schools hold some varying interpretations on the nature of Buddha. All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of desire, aversion and ignorance, a Buddha is no longer bound by Samsara, and has ended the suffering which unawakened people experience in life. Most schools of Buddhism have also held that the Buddha was omniscient, however, the early texts contain explicit repudiations of making this claim of the Buddha. Some Buddhists meditate on the Buddha as having ten characteristics, in the Madhupindika Sutta, Buddha is described in powerful terms as the Lord of the Dhamma and the bestower of immortality. Similarly, in the Anuradha Sutta Buddha is described as the Tathagata—the supreme man, actually, the Buddha was a human being, not a mere human being as is sometimes said but a special class of human called a complete person. Such complete persons are no different from others and indeed they physically remain quite ordinary. Sangharakshita also states that The first thing we have to understand -, but a special kind of human being, in fact the highest kind, so far as we know
10.
Bodhisattva
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Bodhisattvas are a popular subject in Buddhist art. In early Indian Buddhism, the term bodhisattva was primarily used to specifically to Gautama Buddha in his former life. The Jataka tales, which are the stories of the Buddhas past lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice, mount Potalaka, for example, is one of Bodhisattvayana. Because Hinayana was disliked and the terms Śrāvaka-Bodhisattva or Pratyekabuddha-Bodhisattva were not widely used, nevertheless, bodhisattva retained an implied reference to someone on the path to become an arhat or pratyekabuddha. In contrast, the goal of Mahayanas bodhisattva path is to achieve Samyaksambodhiṃ, when, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase When I was an unenlightened bodhisatta. The term therefore connotes a being who is bound for enlightenment, in other words, in the Pāli canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. Some of the lives of the Buddha as a bodhisattva are featured in the Jataka tales. According to the Theravāda monk Bhikkhu Bodhi, the path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas which instead focus on the ideal of the Arahant. In later Theravada literature, the bodhisatta is used fairly frequently in the sense of someone on the path to liberation. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV, paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas. Like perhaps some of the early Mahāyāna forest hermit monks, or the later Buddhist Tantrics and they are widely revered, worshipped, and held to be arhats or bodhisattvas. Mahāyāna Buddhism is based principally upon the path of a bodhisattva, according to Jan Nattier, the term Mahāyāna was originally even an honorary synonym for Bodhisattvayāna, or the Bodhisattva Vehicle. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and brief definition for the term bodhisattva and this definition is given as the following. Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called, the early Rastrapalapariprccha sutra also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The Rastrapala is also critical of monks living in monasteries and in cities who are seen as not practicing meditation. These texts seem to indicate the initial Bodhisattva ideal was associated with a strict forest asceticism, Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the enlightenment of all sentient beings by practicing the six perfections. Indelibly entwined with the vow is merit transference
11.
Kalachakra
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The Kalachakra is a term used in Vajrayana Buddhism that means wheel of time or time-cycles. Kālacakra is usually used to refer to a very complex teaching, although the teaching is very advanced and esoteric, there is a tradition of offering it to large public audiences. Kālacakra refers both to a patron Tantric deity or iṣṭadevatā, of Vajrayana Buddhism and to the philosophies and meditation practices contained within the Kālacakra Tantra and its many commentaries. The Kālacakra Tantra is more called the Kālacakra Laghutantra, and is said to be an abridged form of an original text. Some Buddhist masters assert that Kālacakra is the most advanced form of Vajrayana practice, the Kālacakra deity represents a buddhahood and thus omniscience. Since Kālacakra is time and everything is under the influence of time, kālacakri, his spiritual consort and complement, is aware of everything that is timeless, not time-bound or out of the realm of time. In Yab-Yum, they are temporality and atemporality conjoined, similarly, the wheel is without beginning or end. The term wheel evoked herewith is a principal polyvalent sign, teaching tool, organising metaphor, some wheel cognates are the aṣṭamaṅgala symbol of the dharmacakra, Vishnus Sudarshana Chakra and the theory of saṃsāra. Kālacakra refers to different traditions, for example, it is related to Hindu Shaiva, Samkhya, Vaishnava, Vedic, Upanishadic and Puranic traditions. The Kālacakra mandala includes deities which are accepted by Hindus, Jains. The Kālacakra sand mandala is dedicated to individual and world peace and physical balance. The Dalai Lama explains, “It is a way of planting a seed, one doesn’t need to be present at the Kalachakra ceremony in order to receive its benefits. ”The Kālacakra Tantra is divided into five chapters. The first two chapters are considered the ground Kālacakra, human experience is by some described in terms of four mind states, waking, dream, deep sleep, and a fourth state which is available through the energies of sexual orgasm. The potentials which rise to these states are described, together with the processes that flow from them. The last three chapters describe the other or alternative Kālacakra, and deal with the path and fruition, the third chapter deals with the preparation for the meditation practices of the system, the initiations of Kālacakra. The fifth and final chapter describes the state of enlightenment that results from the practice, in Tibet, the Kālacakra astrological system is one of the main building blocks in the composition of Tibetan astrological calendars. The astrology in the Kālacakra is not like the Western system, in that it employs complicated astronomical calculations to determine, for example, the exact location of the planets. According to the Kālacakra tantra, Suchandra, dharmaraja of Shambhala, along with King Suchandra, ninety-six minor kings and emissaries from Shambhala were also said to have received the teachings
12.
Mandala
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A mandala is a spiritual and ritual symbol in Hinduism and Buddhism, representing the universe. In common use, mandala has become a term for any diagram, chart or geometric pattern that represents the cosmos metaphysically or symbolically. The basic form of most mandalas is a square with four gates containing a circle with a center point, each gate is in the general shape of a T. Mandalas often exhibit radial balance. The term appears in the Rigveda as the name of the sections of the work, a yantra is a two- or three-dimensional geometric composition used in sadhanas, puja or meditative rituals. It is considered to represent the abode of the deity, each yantra is unique and calls the deity into the presence of the practitioner through the elaborate symbolic geometric designs. Yantras are not representations, but are lived, experiential, nondual realities, as Khanna describes, Despite its cosmic meanings a yantra is a reality lived. The Rajamandala was formulated by the Indian author Kautilya in his work on politics and it describes circles of friendly and enemy states surrounding the kings state. In historical, social and political sense, the mandala is also employed to denote traditional Southeast Asian political formations. It was adopted by 20th century Western historians from ancient Indian political discourse as a means of avoiding the term state in the conventional sense, empires such as Bagan, Ayutthaya, Champa, Khmer, Srivijaya and Majapahit are known as mandala in this sense. The mandala can be found in the form of the stupa and in the Atanatiya Sutta in the Digha Nikaya, Mandalas are traditionally found in large amounts in Buddhist Monasteries all over the world. One can also buy Mandalas and Thankas/Pauva in places like Thamel, in the Tibetan branch of Vajrayana Buddhism, mandalas have been developed into sandpainting. They are also a key part of Anuttarayoga Tantra meditation practices, the mandala can be shown to represent in visual form the core essence of the Vajrayana teachings. The mind is a microcosm representing various divine powers at work in the universe, the mandala represents the nature of the Pure Land, Enlightened mind. A mandala can also represent the universe, which is traditionally depicted with Mount Meru as the axis mundi in the center. In the mandala, the circle of fire usually symbolises wisdom. Inside these rings lie the walls of the palace itself, specifically a place populated by deities. One well-known type of mandala is the mandala of the Five Buddhas, such Buddhas are depicted depending on the school of Buddhism, and even the specific purpose of the mandala. A common mandala of this type is that of the Five Wisdom Buddhas, when paired with another mandala depicting the Five Wisdom Kings, this forms the Mandala of the Two Realms
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