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Dharma Teachings
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Basic Knowledge of Vajrayana Theravada (small vehicle), Mahayana (great vehicle) and Vajrayana (diamond vehicle) are all teachings given by Buddha Sakyamuni; therefore, the essence of the teachings are all the same. The reason for the existence of three vehicles, is to suit the different dispositions and personalities of practitioners. Commonly, upon understanding the teachings of Theravada and Mahayana, one will then have a better understanding and may more beneficially practice the Vajrayana path. Vajrayana Vajra
: means like diamond strength, unchanging and indestructable. 1 - Refuge 1.1 -
The Common Refuge - Triple Gem, i.e. The first step towards becoming a Buddhists it to take refuge in the Triple Gem which is common to all the three yanas of Buddhism. The refuge is normally conferred by a spiritual master in a formal ceremony. By taking refuge in Buddha (Tib.Sang-gye; purified and complete), we are acknowledging our own potential to experience the awaken state. By taking refuge in Dharma (Tib. Chho; teachings that lead to enlightenment), we are acknowledging that until now, we have been wandering in a cycle of hope and fear because we are depending on the ordinary methods for dealing with our confusion. By taking refuge in Sangha (Tib. Gendun; Bodhisattvas through whom the teachings are continually presented), we are acknowledge the importance of spiritual friends, because without connection to an unbroken lineage that maintain the teachings of Buddha in their original purity, one cannot progress along the stages of the path. Refuge should be taken with deep commitment to persevere until enlightenment and dedicate the merits to all sentient beings without exceptions. This is the unconditional commitment of the Bodhisattva. Vows with the generation of the mindfulness in the refuge to abandon negativity and cultivate positive attitude towards others, this commitment will lead to an enlightened state of mind, no matter how strong our habitual patterns may be since beginningless of time. Refuge Vows 1. After taking refuge in the Buddha, we should not take refuge in wordly deities. 2. After taking refuge in the Dharma, we should not harm other sentient beings. 3. After taking refuge I in the Sangha , we should not seek companionship with those engage in harmful activities. 4. Even if it is just a small fragment of a Buddha statue, a single letter from the Sutra, or monastic robes and those wearing them, we have to respect and make offerings to them. We should not place them in dirty places. 5. We should take refuge day and night by chanting the refuge prayer. 6. We should make offerings on auspicious days. After entering the Buddhism, we should only rely on High spiritual realization masters and act according to the Dharma. 1.2 -
Vajrayana Refuge - Six Refuges i.e. Refuge on the Vajrayana level is six fold. In addition to the triple gem, the practitioner takes refuge in the three roots: the Guru (Tib. Lama), the Deities Tib. Yidam) and the Dakas/Dakinis/Dharma protectors (Tib. Cho Kyong). The Guru, regarded as the living embodiment of the Three Jewels, particularly the Buddha, is the root of blessing. The Yidams are the manifestations of the Buddhas, and are embodiments of Buddha nature in various forms with which practitioners are able to identify according to their various propensities. This identification in which the practitioner's body, speech and mind are experienced as the body , speech and mind of the Yidam, brings about the realization of innate Buddha nature. Therefore, the Yidam is the root of attainment. The Dakas/Dakinis/Dharma protectors are the enlightened beings who dispel obstacles to Dharma practice by carrying out the four activities of Buddha - pacification, increase , power and subjugation. For thjs reason, they are called the root of Buddha's activities. Of the six refuges, Guru is the most important refuge. High spiritual realization masters have been empowered to impart the teaching of an authentic, unbroken lineage . Thus, if we see our Guru as the Buddha, we will experience the same benefits as we would by relating to the Buddha himself. In the Guru's generosity and compassion that give us the opportunity to change our habitual way of viewing the world. In the Guru's total openness, we find a mirror reflecting who we really are. 2 - Vajrayana Practices It is necessary for practitioners to follow the following three steps before embarking on any Vajrayana practice. 1 - Empowerment (Tib. Wang) Receiving empowerment is like opening the gate to a deity's palace to receive blessing from the deity, thus it empowers the practitioner to do the practice. Through empowerment, all defilements and obstacles will be purified. Therefore, the practitioner will be able to do the practice more smoothly and eventually achieve the state of the deity. 2 - Oral Transmission (Tib. Lung) It is advisable for practitioners to follow a chanting text to do the practice. Again, to have greater effect and power in the practice, the practitioner should receive oral transmission of the text from a qualified master. 3 - Explanation (Tib. Thri) It is very important for practitioners to know exactly how to do the practice correctly by having a clear and proper understanding of the text involved. Therefore, the practitioner should receive explanation on how to do the practice, i.e. the development stage, completion stage, etc. from a qualified master. Vajrayana practices are extremely profound and subtle. If one practices correctly, it can bring full awakening in one lifetime, but if one does it improperly, it can bring confusion and obstacles in one's practice and perhaps further suffering. Therefore, it is very important for Vajrayana practitioners to follow the above three steps in order to have success in their practice.
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