Documente Academic
Documente Profesional
Documente Cultură
MADISON 1981
ii
~, ,~~c:;q~""~q,~~-~~-~1'14·~·~· q:={~n
Dawa Zangpo. The Lord of Secrets, The Magical Dharma King. Suchandra. The
first Dharma King of Shambala, Suchandra received the Kalachakra Mulatantra
from the Buddha.
iii
AN INTRODUCTION
TO THE KALACHAKRA INITIATION
by
Geshe Ngawang Dhargyey
Buddhas are Enlightened Beings who, having overcome all misery and ignorance
themselves, teach others methods for doing the same. As all beings have different tempera-
ments and capacities, Buddhas teach many varying paths leading to Liberation from suffer-
ing as well as to Omniscience, the Full Enlightenment of Buddhaho()d.
The present Buddha, Shakyamuni, is the fourth of 1,000 to appear during this world age.
Born as a prince in North India over 2,500 years ago, Shakyamuni Buddha attained
Enlightenment under the Bodhi Tree in Bodh Gaya. Thereafter he travelled extensively
delivering many teachings. He taught both Hinayana paths leading to personal Liberation
from suffering and Mahayana paths leading to Full Enlightenment - the ability to liberate
all others from suffering as well.
There are two Mahayana paths, that of the sutras and that of the tantras. Both Sutrayana
and Tantrayana paths lead to the same goal·of Buddhahood. That of the tantras, however,
teaches more varied and quicker means for attaining this goal. To follow this speedier path,
as well as all those of the Mahayana in general, you must (1) renounce your own unhappi-
ness and unsatisfactory way of life, (2) develop the pure Bodhicitta motivation to become a
Buddha yourself in order to be able to liberate all others from their unhappiness and (3) elim-
inate your own ignorance by realising Shunyata or Voidness, the true way in which all
things exist.
Tantrayana itself is divided into four different levels to suit the needs of yarying people.
The most advanced level is the Anuttarayoga, and by following its path you can attain
Enlightenment in a matter of years of extremely intensive meditational practice. Anut-
tarayoga Tantra itself is divided into the father and mother classes, the father class special-
izing in method and the mother in wisdom. The Kalachakra Tantra belongs to this latter
class.
One year after Shakyamuni Buddha attained Enlightenment, he was requested by King
Da-wa zang-po of Shambhala, the Land Held by Shiva, to teach the Kalachakra Tantra.
iv
Thus it was that Buddha manifested himself in the form of the Kalachakra rneditational
deity in South India and gave the full initiation and discourse of this mother Anuttarayoga
Tantra at the same time as he was delivering the Prajnaparamita Sutras on Vultures' Peak.
The king carne specially from his horne north of Kashmir to receive these teachings, and,
after recording them, brought them back to Sharnbhala. There he constructed an enormous
three-dimensional mandala abode of Kalachakra and intensely followed its rneditational
practices, introducing them to the people of his kingdom.
The history of the Kalachakra Tantra passes first through a line of seven kings of Sharn-
bhala and then twenty-five Propagators. King Da-wa zang,-po, who wrote 1,200 commen-
taries to the text, reigned for three years. The six subsequent kings ruled for a hundred years
each. The Propagators who then followed were authorised to spread the Kalachakra prac-
tices and teachings as much as possible. The first Propagator, Rig-dan Jam-pal dr'ag-pa, was
noted for his clear explanations. The most famous commentary of all, Dr'i-me wo, was
written by the second, Rig-dan Pa-rna kar-po.
It was only at the time of the twelfth-Propagator, however, that the Kalachakra teachings
were brought from Sharnbhala to India. This was accomplished by two visiting Indian Pan-
dits who received and then transmitted the lineage to their own country. Later, mainly
through the successive efforts of twenty-five translators, this most advanced meditational
practice, like all of Buddha's other teachings, was brought from India to Tibet. By the thir-
teenth century, at the time of B'u-ton, its practice was flourishing there.
The encyclopedic Master B'u-ton wrote the most expansive commentary on the Kala-
chakra Tantra, and through his disciple, Cho-kyi pal-wa, its lineage was passed to Je Tzong-
k'a-pa. After receiving these teachings, Je Tzong-k'a-pa did a full rneditational retreat on its
six-facultied completion stage. At the successful conclusion of this retreat he received a true
vision of Kalachakra who, laying his hand on his head, prophesied that he would be like
another King Da-wa zang-po for the propagation of these teachings. Eventually Je
Tzong-k'a-pa transmitted this lineage to his disciple K'a-dr'ub ]e. Since then, its unbroken
lineage has passed through many great. Masters of Tibet, and has been received intact by His
Holiness the Fourteenth Dalai Lama from his Senior Tutor, Kyab-je Yong-dzin Ling Rin-
poche, the ninety-seventh successor to the seat of Je Tzong-k'a-pa. It is extremely significant
that this Kalachakra lineage has remained unbroken to the present day, for it is impossible to
experience successful insight into rneditational practice if the lineage of its transmission has
been dis~pted.
As Je Tzong-k'a-pa and His Holiness the Fifth Dalai Lama have repeatedly stressed, it is
essential before entering the practice of Tantrayana to be well based in the common Maha-
yana ground of renunciation, Bodhicitta motivation and the right understanding of Shun-
yata. Without such a foundation you cannot-receive solid and concrete experiences fi·om the
tantric p·ractices. Therefore it is important to have at least an intellectual understanding of
these three subjects gained from hearing correct explanations, then thinking aboutand medi-
tating on them.
Of these three, the most crucial is your motivation for receiving a tantric initiation. Some
people hope to gain protection from sickness and other troubles in their life. Others seek a
v
more comfortable rebirth as the result of receiving an initiation. Still others wish to gain
their personal Liberation from continued rebirth with suffering. To receive a full, complete
and pure initiation, however, you must discard all such motives, for they are basically self-
ish ones. Instead you must have the highest motivation of the Enlightened Attitude of Bod-
. hicitta. You must go to a.n initiation, then, with the attitude of wishing to attain Enlighten-
ment as quickly as possible through tantric medi~ational practice in order to be able to bring
ultimate happiness to all living beings.
Thus if you are sincerely intent on receiving a Kalachakra initiation and then following its
meditational practice, you should go to one not only with this highest motivation, but also
with prior experience of renunciation of suffering and some insight Into the actual way in
which all things exist. In addition you should visualize the area in which the initiation is to
be given as the actual mandala abode of Kalachakra and view His Holiness the Dalai Lama
giving the initiation as Kalachakra himself. By the strength of your visualization and
motivation you can then be assured that you are receiving, at an initiation given by a Master
of unbroken lineage tracirig back to Shakyamuni Buddha himself, full permission and·
empowerment to practice the Kalachakra teachings - a most advanced and profound path
leading to Buddhahood.
There are three levels of Kalachakra Tantra practice, referred to as external, internal and
alternative Kalachakra. The external teachings concern astronomy, astrology and mathe-
matics- "kala" meaning "time" and "chakra" meaning "wheel." The internal teachings con-
cern the structure of the human body, including its energy systems. Alternative Kalachakra
is the study and practice of the actual Kalachakra meditational deity and his circular man-
dala abode. Receiving a full initiation empowers you to study and practice all levels of these
teachings in their proper progressive order.
One of the reasons His Holiness the Dalai Lama gives the Kalachakra initiation many
times is that in the future the twenty-five Propagators will rule throughout the Universe and
spread once more its teachings. At that time all those who have received this initiation will
be reborn fully prepared to attain Enlightenment through this meditational practice. We are
now in the reign of the twenty-first Propagator of Kalachakra. Very soon the era of the
twenty-second will begin.
It is essential to visualize the area where the initiation is being given as the actual trans-
parent mandala abode ofKalachakra and the Tantric Master conferring the initiation as
Kalachakra himself. The Kalachakra meditational deity has four faces, twenty-four arms
and two legs. His front face is blue, with a slightly wrathful expression, fangs bared. His
VI
right face is red, left white and rear yellow, each with three eyes. His lower set of eight arms
is blue, the middle set red and the upper white. His body is blue, right leg red and left white.
He embraces a yellow consort with four faces and eight arms.
The Kalachakra Initiation lasts for three days. The first day is the preparation ceremony
during which are explained the three prerequisites for tantric practice - renunciation, an
Enlightened Motive of Bodhicitta and a correct understanding of Shunyata or Voidness.
During this first day, as the disciples are not yet authorized to enter the mandala, you should
imagine yourself waiting at the tip of the giant vajra diamond-sceptre at its eastern gate.
Whether you are male or female, you should visualize yourself in the form of a two-armed
single-faced blue Kalachakra embracing a two-armed single-faced consort. With folded
hands you should earnestly request initiation. It is extremely important not to think of
yourself, your surroundings or your Lama in ordinary terms. During the preparation
ceremony one person, representing all the disciples, throws a stick on a special tray. If the
stick falls from the tray three times, the disciples may not receive the initiation at that time.
The actual initiation is held on the second and third days. The initiation has seven parts,
begun once the disciples have been admitted into the mandala through Kalachakra and his
visualized consort. As infants born in the mandala, the Lama cares for you like a mother,
preparing your consciousness for ripening. First is the Water Initiation during which you are
washed and cleaned like a new-born infant. Second is the Initiation of the Headress, planting
seeds in your mind-stream to develop the crown protrusion of a Buddha. This ceremony is
similar to a baby's first haircut. Third is the initiation of the Crown Banner, also to plant
seeds for developing a crown protrusion. This is likened to the piercing of a baby's ears and
his first wearing of jewelry.
Fourth is the Vajra and Bell initiation. The former plants seeds for attaining the body of a
Buddha and the latter a Buddha's speech. The ringing of the bell is like a baby's first words.
Fifth is the Initiation of Actions, committing you to what you will be practicing. If there are
few disciples, everyone at this point is given bone costumes, tridents and skull-cups, other-
wise they are visualized. This stage is like a baby's learning to act on his own. The sixth of
this set of initiations is that of the secret name, during which you receive the name of one of
the five Dhyani Buddhas. Like the naming of a child, you will attain Enlightenment in the
name of this Dhyani Buddha aspect. The seventh initiation, the Initiation of Permission, has
two parts: the Actual Permission and Rituals Related to the Permission. This is similar to the
first readi~g lesson of a child.
Although it is not essential to understand the entire three days' ceremony, if the strength
of your basic visualizations and underlying motivation is great, you can be certain yot.i are
receiving full initiation into the Kalachakra Tantra.
vii
Vlll
1
The first nine days of the ceremony involve the Lama, in this case H. H. the Dalai Lama, and
his ritual assista7:1ts, sixteen monks from Namgyal Monastery in Dharamsala, India. This
section of the ritual is preparatory to the actual Initiation of Kalachakra.
II. A. 4. Utilizing the land. Following the performance of the complete Sadhana (Medita-
tional Liturgy) of the Kalachakra, the Lama and assistants perform the ritual of
2
making request for permission to create the Mandala. They generate the Bodhicitta
motivation- the motivation to attain enlightenment for the benefit of all sentient
beings - and develop the confidence of Dorje Shug, the Protector aspect of
Kalachakra. Arrayed around the Mandala the ritual assistants perform the Dance
of the Ground (Sa-gar). The dancers, adorned in full ritual costume and carrying
the vajra and bell, are, symbolically, in the full appearance of the Wrathful Pro-
tecting Deities. Accompanied by chanting they summon the forces of interference
with mudras and steps, and then banish them. The dancers create the Wheel of
Protection to safeguard the complete success of the Initiation.
B. Preparation rituals.
These rituals consist of inviting the Earth Goddess to enter the Mandala structure,
and consecrating the materials and implements used in the ceremony. The assis-
tants begin to draw the outlines of the Mandala. Deities, who were visualized to
enter the chalklines used for outlining the Mandala, return to their respective
abodes.
Practices on the Second Day- 13.5 hours.
C. Actual Rituals.
1. Setting the lines and color composition. The chalklines are blessed and consecrated
with the five-colored strings which are symbolic of the five Consorts of the five
Dhyani Buddhas. The ritual procedures of outlining the Mandala are completed
and the Mandala team begins the creation of the sand Mandala.
Practices on the Third Day - 4 hours.
• A red blessing string, tied with a knot blessed by the Lama, is tied around the
arm. This provides protection until the time of Maitreya Buddha or the genera-
tion of Universal Love by the Disciple.
• Kusha grass is distributed, to be placed under the Disciple's bed that night. Tra-
ditionally, Indian Brahmnins slept in groves of Kusha grass to purify defile-
ments. So, in order to elicit clear and explicit dreams to determine the success of
our practice, we sleep with Kusha grass under our beds. A short piece is placed
under the pillow, and a longer piece under the mattress.
5) Visualization of the Mantra. The Disciple visualizes the six-syllable Kala-
chakra Mantra appearing at six points in the body for the purp<?se of elimi-
nating the obstacles of the six elements. Vajrasattva is invoked for the pur-
pose of requesting the Deities of Initiation to enter into the Disciple during
the second day of Initiation.
6) Instructions on the Examination of Dreams. If circumstances permit, the
Disciple should sleep with the head in the direction of the Lama and Man-
dala. If this is not possible, a visualiz~tion of this configuration is sufficient.
This concludes practices on the Tenth Day.
top of the moon. The Lama-Deity consecrates and stabilizes this visualiza-
tion of the all-encompassing yogic mind.
1.2) Entering inside the curtain. Accompanied by a Mantra, the Ritual Master liftS"
the curtain of the Mandala from the Eastern gate. The Disciple visualizes cir-
cumambulating inside the walls of the Mandala. At each gate he/she
transforms into the appropriate Dhyani Buddha and makes three prostra-
tions.
• The Lama-Deity gives instructions and commits the Discip!e to the vows of
secrecy of the Tantra. These vows are sealed by the drinking of blessed
water. A specific commitment is made to the first of the fourteen root Tan-
tric vows.
• Following a request, the Disciple visualizes him/herself as Dorje Shug. The
Disciple makes prostrations to the Mandala, and, accompanied by music,
absorbs the blessings and wisdom of the Deities of Initiation.
2) Viewing the Interiors of the Mandala.
• The Disciple (the Sponsor or a representative) throws the flower onto a
chart representing the Mandala. This determines with which Dhyani
Buddha the Disciple has a particular affinity.
Normally, this practice is done on the Mandala itself. But because
the Kalachakra is performed on a sand Mandala, a representation,
placed on top of a vase, is used.
After the flower is thrown, it is put on the crown of the head of the
Disciple.
• The blindfold is lifted and the Disciple is permitted to view the interiors of
the Mandala. The entire congregation of Deities inside the Mandala is in-
troduced by the Lama.
This concludes practices on the Eleventh Day
This completes the Seven Initiations of Childhood. Having received these Initiations the
Disciple has undergone the rites of passage of infancy and youth in the development of his or
her spiritual maturity.
III. Conclusion
The Initiation concludes with further instruction on the significance of the Kalachakra
and instruction in the continuation of the practice, in order to achieve its ultimate
benefit.
Completion of these seven Initiations helps us to eliminate the defilements of all non-
virtuous actions of the body, speech and mind, and entitles us to engage in the full
practice of the Development St~ge of the Kalachakra Tantra. This practice enables us
to achieve the highest accomplishments of the common path and to establish the ability
to accumulate all physical merit. In connection with the practices of the Development
Stage we will receive release from whatever undesirable states bind us. Thus we
become an Upasaka in the path of Tantrayana. If one engages in the practice in strict
accordance with the practice of the Mandala, one can realize the states up to the
seventh Bodhisattva stage in this very lifetime. Even without engaging in the full prac-
tice of the Mandala, if one remains pure from the ten non-virtuous actions, one can
achieve these accomplishments within seven lifetimes.
To engage in the Completion Stage and other advanced levels of the Kalachakra prac-
tice, and for authorization to transmit the Kalachakra Initiation and its teachings, the
Superior and other advanced Initiations of the Kalachakra must be received at another
time.
A Thanksgiving Offering to the Kalachakra, in connection with the long-life prayer for His
Holiness the Dalai Lama, will be performed by the ritual assistants. The public may be in-
vited to attend this ceremony. Before the ritual of dismantling the sand Mandala the public
will be welcome to circumambulate and view it. ·
In a ritual procession the sand collected from the Mandala is taken to a flowing river and
thrown in, and the Naga ritual is performed. Upon return to the site, the base of the Man-
dala is washed with water from the river, and His Holiness, joined by his ritual assistants, the
sixteen monks of Namgyal Monastery, will chant the prayers of prosperity and
auspiciousness.
13
The complete lineage of the Kings of Shambhala appears in the order of their
reigns. The translation of the titles of the Kings was prepared by John Newman.
1. Lhayi Wang. Fond of Sentient Beings, Fusion of 2. Ziji Chan. Bearer of the Dharma Wheel and the
the Supreme. Auspicious Conch.
1. Dawai Jin. Lord of Speakers. 2. Lhai Wangchug. Destroyer of the City of
Delusion.
3. Natsog Zug. Conquerer of False Leaders, 4. Lhai Paldan. Cutter of Delusion, Uprooter of
Holding a Lotus. Karma and Klesha.
1. Jamyang Drag. First of All the Kulikas. 2. Pama Kar. Cherished by the Lord of Potala.
Manjusrikirti. Manjusrikirti converted the non- Pundarika. Pundarika composed the great
Buddhist inhabitants of Shambhala to the commentary on the Kalachakra Tantra, the
Vajrayana. Vimalaprabha.
3. Zangpo. One Who Rules by the Thousand- 4. Nampar Gyal. Attractor of Wealth, Victorious
Spoked Wheel. in War.
1. Shenyan Zangpo. Integrator of Method and 2. Rinchen Chag. Holder of the Blissful Vajra and
Wisdom, Victorious Over Samsara. Bell.
3. Khyabjug Bapa. Smiling Holder of the Trident 4. Nyima Drag. Annihilator of Wild Demons.
and Rosary.
1. Shintu Zangpo. Holder of the Sword and 2. Gyatso Namgyal. Annihilator of all Types of
Shield. Devils.
3. Gyalka. Who Binds with Unbreakable Iron 4. Wonang Nyima. All Pervading, Radiant Jewel
Chains. Light.
1. Natsog Zug. Holder of the Vajra Prod and 2·. Dawai Wo. Lord of Secret Mantras, Holder of
Noose. the Wheel and Conch.
3. Thaya Nyen. Holder of the. Mallet that Crushes 4. Sakyong. Holder of the Cleaver that Cuts the
False Ideas, and the Lotus. Bonds of Ignorance, and the Skullcup.
19
I jr~~~-=~----~
J~~~~§,~~~'lT·~~-~"·~~11 II ~J1~~~r~~-~~T~~~~5~·t:~~-~·~n I
1. Palkyong. Annihilator of the Host of Demons. 2. Senge. Who Stuns the Elephant with His Vajra.
3. Nampar Non. Subduer of the Mass of Foes, the 4. Tobpo Che. Who Tames all the False Leaders
Inner and Outer Classes of Devils. by Means of the Sound of Mantra.
1. Magag Pa. Who Draws and Binds the Entire 2. Miyi Senge. Ruling by the Wheel, Holding the
Three Worlds. Aniruddha. The Current King of Conch.
Shambhala.
3. Wangchug Che. Victorious Over the Armies of 4. Thaya Namgyal. Holder of the Vajra and Bell.
Demons.
23
The material at the margin is commentary; the indented poetry comprises the actual text for meditation.
24
Namo Guru-Shr1-Kalachakraya
Those who want the good should not remain attached to the mere marvels of what ap-
pears during this lifetime as if such were the essence, but should, as their activity, achieve
the great final aims of this and future lifetimes. Also, to achieve the essence of the final aspir-
ation, one should train in the paths which have an essence of emptiness and compassion. For
this, one should acquaint with and rely on a fully qualified spiritual guide properly by way
of both thought and deed. It is indispensable to take such guru yoga as the life of the path.
In addition, those who have entered into a mandala of any of the two higher tantra sets
[Yoga and Highest Yoga Tantra] and have attained initiation should review daily the root
and secondary pledges and vows. In particular, if the pledges of the five Buddha lineages are
not maintained in six sessions daily, one incurs a gross unseemliness. Since it is said that a
gross contravention of Mantra is a heavier fault even than performing all four defeats of the
vow of individual liberation, maintenance of the six sessions without a break is very impor-
tant.
Here, with respect to the mode of practicing guru yoga in dependence on the Supra-
mundane Victor Kalachakra in connection with the six session yoga, stated in completely
facilitating form, the practitioner should have trained his or her continuum by way of the
common path. Then, a yogi who, having f!ttained pure initiation of this personal deity [Kal-
achakra], maintains properly the pledges and vows should clean well the place of meditation
which has the qualifications mentioned in the [fourth] chapter on Achievement [in the Kila-
chakra Tantra]. Then, one should lay out well in front of an arrangement of bases of ex-
alted b~dy, speech, and mind whatever offerings can be obtained - the offerings not in-
volving any faults of deceit in motivation or procurement and so forth.
Sitting well on a concentration-cushion in the manner of the seven features of Vairocana,
one should imagine that surrounding oneself are sentient beings filling all of space, the main
of whom are one's parents of this lifetime. In fact, they are undergoing the sufferings of their
respective type among the six migrations [hell-:beings, hungry ghosts, animals, humans,
demi-gods, and gods] but are [imagined] in the form of .humans.
Just as it is said that at the beginning and the end [of virtuous endeavor] there are the two
25
activities [of adjusting one's motivation and making dedication respectively], at the begin-
ning one should analyze the mental continuum and remove any motivation seeking peace
and happiness for oneself alone, seeking the marvels of cyclic existence in this lifetime or the
future, and so forth. One should contemplate the importance and difficulty of"gaining leis-
ure and fortune, death and impermanence, the sufferings of the bad migrations, refuge, ac-
tions and their effects, the three and six sufferings of cyclic existence, and so forth, thereby
generating as much as one can an attitude of intending to leave cyclic existence.
Then, making inference from one's own experience, one should contemplate well how sen-
tient beings throughout space - one's old mothers -wander in limitless and ·endless forms
of cyclic existence through the force of conceiving the impermanent to be permanent, the
painful to be pleasant, and the selfless to be self. One should contemplate well how they are
undergoing inconceivable suffering, strong and rough, and that they, from beginningless
time, have acted as one's mother and directly and indirectly extended great kindness- sus-
taining one with kindness as one's mother and so forth. Seeing that the responsibility of free-
ing them from suffering, as well as its causes, and of causing them to possess happiness has
fallen on oneself, one should develop the wish to actualize the state of union in just the short
lifespan of the degenerate era in order to set those sentient beings in the supreme state of
union which does not abide in the extremes of cyclic existence and [solitary] peace.
Conjoined with the force of this precious altruistic intention to become enlightened which
involves the two aspirations [of seeking others' welfare and of seeki.ng one's own enlighten-
ment as a means to achieve that], one should visualize well- in accordance with what ap-
pears in the quintessential instructions - the objects of refuge in space directly in front of
oneself. Fulfilling the causal collection for the uncommon refuge of the Mahayana [that is,
having concern for the condition of all sentient beings - their obstructions to liberation and
to omniscience - and having conviction that the Three Jewels have the power to protect
those beings], one should imagine that all sentient beings, oneself and those around, go for
refuge:
Repeating the refuge and altruistic mind generation [stanzas] three times, definitely suffuse
your mental continuum with the attitude of refuge. This fulfills the statement that as a
precept of refuge one should go for refuge three times during the day and three times at night
and fulfills the Vairocana pledge of going for refuge to the Three Jewels. Then, repeat three
times:
The first line fulfills the Ratnasarribhava pledge of the giving of love. [The rest] fulfills the
Ratnasambhava pledge of the giving of non-fright. Then:
This fulfills the statement that once one has ritually taken up the aspirational intention to
become enlightened, one should generate the altruistic intention to become enlightened in six
sessions over day and night. Then, to take the vow of the practical intention to become en-
lightened, imagine that you are repeating the following three times after the Conquerors and
their Children - the objects of refuge - who are in front of yourself:
Cultivate conscientiousness:
Those two stanzas fulfill the statement that one should, as a precept of the aspirational in-
tention to become enlightened, contemplate in six sessions the benefit of generating an altru-
istic intention to become enlightened. Then, generate the field for the accumulation [of
merit]:
The three places in his body are adorned with the form
Of letters of the natural divine light of the three vajras.
From the seed letter at his heart Vajravegas are emitted,
Very fearful, holding various weapons;
They draw in well the groups of protectors dwelling in
countless lands
Who become of the same taste as the pledge-being1 ,
Whereby he becomes a great being who is the composite
of all refuges.
This fulfills the Ak~hobhya pledge of maintaining [consideration of] one's master. Next is
the first of the seven-branched servce, obeisance:
This is how to keep the mind from the first fault in relation to the Bodhisattva [discipline]
and how to make obeisance to the lama in accordance with the statement in Ashvagho~ha's
Fifty Stanzas on the Guru (Gurupanchashika) to do so three times daily with supreme faith.
Then comes the branch of offering:
This is how to maintain the Amoghasiddhi pledge of offering. At this point, if there is time,
offer mandala extensively. In short form, the offering of mandala is:
This fulfills the precept set forth in Ashvagho~ha's Fifty Stanzas on the Guru to offer man-
dala to the lama three times daily. Then comes the branch of disclosing faulty deeds:
In more extensive form, recite the Disclosure of Infractions, the General Disclosure, and so
forth. Then come the remaining branches [of admiration, entreaty, supplication, and dedica-
tion]:
In addition, when there is time, one should familiarize one's mental continuum with the
common paths in accordance with what appears in the Self-Generation· of Kalachakra:
For the sake of the three collections [of merit, ethics, and
exalted wisdom]
I will achieve the perfections of giving, ethics,
Patience, effort, concentration, wisdom,
Method, wishes, .power, and exalted wisdom.
Taking the meaning of these words to mind, also make a deep promise to train, according to
the way, in those paths. Then, make a supplication:
Taking to mind the benefits of relying on a spiritual guide and the disadvantages of not
doing so, and so forth, make a promise to rely properly on a spiritual guide by way of both
thought and deed. This is the essence of how to rely on the spiritual guide and how to keep
the pledges of Ashvagho~ha's Fifty Stanzas on the Guru. Through reflecting on the good
qualities of the lama's exalted body, speech, and mind one should plant the supplication
firmly with strong faith and respect, not just from the mouth but from the depths of the
heart. Within that, repeat as much as possible the name-mantra of the lama, together with
imagination of the descent of ambrosia and purification through it:
If at this point one can do reflective meditation on the entire path by way of, for instance,
the Basis of Good Qualities, it is very good. Then:
Manifesting clearly whatever ascertainment of emptiness one has and setting in meditative
equipoise on bliss and emptiness is the definitive guru yoga, [a means of] amassing the col-
lection of exalted wisdom, the supreme of protections, and is how to keep the mind from the
eleventh infraction, which is to conceive phenomena such as names, [meanings], and so
forth which are devoid [of inherent existence to exist inherently].
Contemplation of this is how to keep the three Ak~hobhya pledges of vajra, bell, and seal.
Repeat as much as you can, without any of the eight faults of repetition, the essence mantra
of the principal figure and the mantra of the Mother as well as the mantras of the eight
shaktis:
0'!1a~ hii'!" ho ha'!"k~hamalavaraya hii hiitr~ phaf
Otp phre'!" vlshvamata hutr~ hiirp phaf
0'!1 di!!a-paramlti hu'!" hii'!" phaf
Orp shila-piramlta hurp hiirp phaf
Orp k~hinti-piramiti hutrJ hiitrJ pha!
Orp vTrya-piramlta hutrJ hiitrJ phaf
Orp dhyina-piramiti hurp hii'!" phaf
0'!1 prajiii-paramlti hurp hiitrJ phaf
0'!1 upiya-piramlti hu'!" hiitrJ phaf
0'!1 pral)idhina-paramlti hurp hiirp phaf
Orp bala-piramlti hutrJ hiitrJ phaf
Otr~ jiiina-piramlti hutrJ hiirp phaf
Om vajrasattva, samayam anupalaya, vajrasattva,
tvenopatl~hfha, dfcJho me bhava, suto~hyo me
35
Obeisance to Kalachakra,
Body born from the immutable
Though absorption of ali and kill and the syllables
. phat,. and so forth have been abandoned.
Hiim,
36
Homage to Vishvamata,
Progenitress of all Buddhas,
Who has abandoned production and disintegration,
Endowed with the deeds of the ali-good.
This increasing of the attitude of generosity is the Bodhisattva practice of giving and is how
to keep the two remaining pledges of Ratnasambhava - the giving of things which involves
giving away body and resources and the giving of doctrine which involves giving away
roots of virtue. When there is time, one should at least review the pledges and vows by way
of their individual compendia as given later [in this text]. In short form, observe mere mind-
fulness of the three vows:
Thinking on this accomplishes the brief mode of observing mindfulness of the three vows,
the Vairocana pledge of restraining ill-deeds in relation to the three forms of ethics, and the
Amogasiddhi pledge of possessing all three vows.
Thinking on this fulfills the three pledges of the lotus lineage to apprehend the doctrine of
the three vehicles in the sutra class [Hearer, Solitary Realizer, and Bodhisattva], and the two
external doctrines in the Mantra class -Action and Performance Tantra -and the two
secret doctrines in the Mantra class, Yoga and Highest Yoga Tantra. It also fulfills· the Vairo-
cana pledge of maintaining the ethics which is the composite of virtuous practices.
I will thoroughly liberate migrators through methods ap-
propriate to them.
Thinking on this is how to keep the Vairocana pledge of the ethics of effecting the welfare
of sentient beings. Then, make wishes for what is being sought and dedication of virtue to
highest enlightenment:
Also:
Make the seal-impression of such wishes and dedications. Then, adorn [the practice] with a
final expression of auspiciousness:
The extensive review of the three vows.begins, if one has the vow of individual liberation of
full ordination, with reviewing the two hundred fifty-three rules [which are omitted here].
The review of the eighteen root infractions of the Bodhisattva vow is:
Also, review the root infractions and twenty-five modes of conduct and so forth mentioned
in the Kiilachakra Tantra:
In father-mother union
From the innate bliss induced
By igniting again the fire of the fierce woman
And may light rays of various colors spread out from
my hair-pores.
Therefore this great fruit cluster of the all-inclusive [wish-granting tree] of ritual
formulation
Grown well from the golden ground of special thought
Is offered as a cloud of offerings pleasing the one with lotus in hand,
As it is well contrived and splendorous with a hundred thousand moons.
May the great river of the priceless teaching of the One Gone to Bliss,
Beautified in all directions with series of waves of explanation and achievement,
Be exalted with the play of the three modes of scholarship
By the kings of nagas magnificent with the hoods of the three learnings.
49
May he who has the nature of appearing as the one friend of all beings on the three
levels,
Dance of compassion· of the oceans of Conquerors pervading space,
Be firm in the sky of the mind of migrators
Subduing the darkness of troubles through the blazing warm rays of his activity.
Through this supremely superior good path may beings equal in number to
particles
Thoroughly conquer over the combat of the four types of defilements
And actualize in not too long a time the state of Kalachakra
With the complete dexterity of the ten fearless powers.
This "Mode of Practicing Guru Yoga In Dependence Upon the Supramundane Victor
Kalachakra In Connection With the Six Session Yoga, Fruit Cluster of the All-
Inclusive Wish-Granting Tree" was very respectfully written by the ninety-seventh
occupant of the throne of Gan-den, the respectful servant, the Tutor Ling [Rinpoche]
called Thubten Lungtog Namgyal Trinley at the behest of the supreme great refuge
and protector [His Holiness the Fourteenth Dalai Lama], the divine crown jewel of
cycli~ existence and peace, who asked that, for the sake of sustaining the practice of
his meditation, a rite be formulated upon his indicating the nature of the contents and
how to arrange the order. May this which is offered serve as a cause of all migrators'
being taken care of with pleasure by the pervasive lord and guru, Kalachakra.
Kalachakra
The Mandala of Kalachakra
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I
Al I go for refuge, until I am Enlightened, A7. In the sky before me, on a breath-taking throne of
To the Buddhas, the Dharma and the Highest As- jewels,
sembly. On a mandala seat of a lotus, a sun and full moon,
From the virtuous merit that I collect Sits my root Guru, the All-pervading Vajradhara,
By practicing giving and other perfections, With a blue-coloured body, one face and two arms.
May I attain the state of a Buddha Holding vajra and bell, and embracing his duplicate
To be able to benefit all sentient beings. consort,
He shines resplendent with all the marks of a Buddha,
A2 May all sentient beings be parted from aversion and Adorned with many dazzling jewelled ornaments,
clinging, feeling close to some and distant from Draped with fine garments of enchanting, heavenly
others. scarves.
May they win the bliss that is specially sublime. Even the mere remembrance of him dispels all my
May they find release from the ocean of unbearable torment.
sorrow. With a nature encompassing every supreme refuge,
And may they never be parted from Freedom's true He sits cross-legged in the vajra position,
joy. The three spots of his body marked with three letters.
Light beams forth from the HUM (at his heart)
A3 From this moment on, until I am a Buddha, And invokes Guru Vajradhara from his actual
May I never give up, though my life be at stake, abode.
The attitude wishing to gain Full Enlightenment DZA HUM BAM HO. They (merge to) become non-
In order to free from the fears of, samsara dual.
And Nirvana's complacency all sentient beings.
AB. I bow at your lotus-feet,
A4. 0 Buddhas, Bodhisattvas and Gurus please listen Oh my jewel-like Guru Vajradhara,
To what I now say from the depths of my heart. Your kindness heralds an instantaneous
Just as all Buddhas of the past have developed Dawn of great bliss.
The thought of Enlightenment, true Bodhicitta,
Then practiced its stages of graded development A9. OM I prostrate to the Bhagavan Lord of the Brave
Following the trainings for all Buddhas' Sons, Ones HUM HUM PHAT.
So may I too, for the sake of all beings, OM To you whose brilliance equals the fire that ends
Develop Bodhicitta and follow the trainings a great eon HUM HUM PHAT.
Exactly as all Bodhisattvas have done. OM To you who have an inexhaustible crowning
top-knot HUM HUM PHAT.
As. At this moment my life has become truly fruitful, OM To you with bared fangs and a wrathful face
For, having attained an endowed human body, HUM HUM PHAT.
Today I have developed the true Buddha essence - OM To you whose thousand arms blaze with light
Bodhicitta, and thus have become Buddha's Son. HUM HUM PHAT.
OM To you who hold an ax, an uplifted noose, a
A6. Applying now any skilled means whatsoever spear and a skull staff HUM HUM PHAT.
May I always accord what I do with this essence OM To you who wear a tiger-skin cloth HUM HUM
(And follow the actions of all Buddhas' Sons). PHAT.
May I never confuse with this pure faultless essence OM I bow to you whose great smoke-colored body
(Any teachings that lack this Enlightening Thought). ends all obstructions HUM HUM PHAT.
72
OM I prostrate to the Bhagavati Vajra-varahi HUM Bl. Requested in this way, my supreme Guru
HUMPHAT. Comes to the crown of my head.
OM To the queen of the female Arya practitioners,
invincible in the Three Realms HUM HUM PHAT. B2. Once more he gladly (merges with me),
OM To you who destroy all fears of evil spirits with We become of one taste.
your great diamond-like means HUM HUM PHAT.
OM To you whose eyes empower those who sit on B3. With the pride of being Vajrasattva
the Diamond Throne not to be conquered by any- I embrace (my consort) Bhagavati
one HUM HUM PHAT. While holding a vajra and bell symbolic
OM To you whose wrathful body of psychic heat Of the secret of Great Bliss simultaneous
can desiccate Brahma HUM HUM PHAT. With the secret of (Voidness) free from the mental
OM To you who terrify. and dry up the demons and fabrication of true existence.
thus can vanquish all other forces HUM HUM
PHAT. B4. From this moment on, ·without any sense of a loss,
OM To you who triumph over all that can make you I send forth my body, and likewise my wealth,
ill-tempered, excited or stupefied HUM HUM And my virtues amassed throughout the three times
PHAT. In order to help all beings, my mothers.
OM I bow to Vajra-varahi, the consort who over-
powers lust HUM HUM PHAT. BS. (For fully ordained monks only).
AlO. All the things I possess and what is not mine, B6. Praising myself and belittling others;
What is actually placed here and what I mentally Not sharing my wealth or the Dharma;
create, Not forgiving even· if (others) apologize;
I present you an ocean-like cloud of these various (Doubting and) denying the Mahayana;
offerings: Taking offerings intended for the Triple Gem;
Outer, inner and secret. Abandoning the Dharma (through sectarianism);
Disrobing (monks or nuns);
All. The body, speech and mind of myself and others, (Committing) the five heinous crimes;
Our wealth as well as our virtues amassed in the (Holding) distorted views;
past, the present and the future, Destroying places such as towns;
An excellent jewelled mandala together with a Teaching Voidness to those untrained;
mass of Samantabhadra's offerings - Discouraging others from Full Enlightenment;
I envision these all and present them to you, Causing others to break Pratimoksa vows;
0 my Guru, my Yidam and the Three Precious Gems. Belittling those who follow Hinayana;
Accepting these in your compassion, Proclaiming false realizations (of Voidness);
bestow on me waves of blessings. Accepting gifts of what has been seized from the
!DAM GURU RATNA MANDALAKAM NIR- Triple Gem;
YATAYAMI. Passing false judgment;
Giving up Bodhicitta -
A12. I humbly beseech you, my precious Guru, These are the eighteen root (Bodhisattva) downfalls.
Just as the Buddhas of the three times Not regarding these as detrimental,
and the ten directions have tamed (sentient beings), Not forsaking the wish to repeat such behavior,
You too enact the Buddhas' deeds in countless realms, Delighting and taking pleasure in them,
Taking the Form of a saffron-robed monk. And having no shame or consideration,
Are the four binding factors which must all be present
A13. I humbly beseech you, my precious Guru, For sixteen of these to be complete.
Esteemed by Vajradhara, for those of meagre mind, But for the other two, holding distorted views
As a field of merit more holy and giving up Bodhicitta,
Than the endless circles of infinite Buddhas. These (four) are not needed.
I shall guard myself (from all these downfalls).
A14. Every supreme and mundane attainment
Follows upon pure devotion to you, my protector, B7. Despising or belittling my Guru;
Seeing this I forsake my body and even my life, Disregarding any practice;
Bless me to practice what will only please you. Speaking badly of my vajra brothers;
Abandoning love for any being;
73
Giving up wishing and entering Bodhicitta; Reject sitting in union with an unqualified (consort);
Scorning the teachings of sutra or tantra; While in union, never be parted from the view (of
Revealing secrets to those who are unripe; Voidness);
Abusing my own aggregates; Relentlessly aspire to the path ()f (transforming) at-
Denying (or doubting) Voidness; tachment;
Remaining close to malevolent people; Never forsake the two kinds of mudra;
Not recollecting the view (of Voidness); Strive mainly for the outer and inner methods;
Causing someone to lose his faith; Never release seminal fluid;
Not upholding my word of honor; Remain chaste in my behavior;
Despising women - And abandon repulsion when tasting Bodhicitta.
These are the fourteen root (tantric) downfalls.
I shall protect myself from them at the cost of my life. Bll. I shall never transgress, even in my dreams,
The most minor rule of the pure moral trainings
BB. I shall abandon the four basic non-virtues, Of the Pratimoksa, Bodhicitta and Vajrayana vows.
as well as liquor and misbehavior; I shall practice according to the Buddhas' words.
Devote myself to a holy, protecting Guru;
Treat my Dharma friends with respect; B12. As Buddha intended, I shall uphold
Cultivate the ten virtuous actions; The complete sacred Dharma of insight and scriptures
Never withdraw from the Mahayana; As gathered together in the three types of vehicle and
Avoid walking over or showing disrespect (to a four tantric classes.
sacred object); I shall liberate all beings
All these (additional) pledges I shall honor. by whichever means is suited to each.
B9. Relying upon an unqualified consort; Cl. Through the force of white merit from this (virtuous
Sitting in union without the three recognitions; act),
Showing secret substances to an unsuitable vessel; And by the (compassionate) power of Vajradhara
Fighting or arguing at an offering ceremony; throughout all my lives,
Giving false answers to sincerely asked questions; May I never transgress any vows I have taken,
Staying more than a week in the home of a Sravaka; May I complete the stages of the twofold path.
Boasting that I am a yogi, although I am not;
Teaching the sacred Dharma to those with no faith; C2. In brief, may I be born in Shambala, the Great Jewel
Conferring mandala-rites without full preparation; Treasury,
Needlessly breaking the Pratimoksa or Bodhicitta And a complete there the stages of the peerless path
vows; In as quick a time as the amount of white merit
Acting in contradiction to the teachings of The Fifty I have gathered from this virtuous practice.
Verses of Guru-devotion -
These are the secondary tantric transgressions, C3. Throughout all my lives may I never be parted from
I shall guard myself from them in accordance with perfect Gurus.
the rules. By making good use of the glorious Dharma
To fulfill the good features of the stages and paths,
BlO. I shall perform all actions (first) with my left; May I quickly achieve Vajradhara-Enlightenment.
Make offerings (to women) and never abuse them;
1. Praising yourself and belittling others because of your at- understanding of Sunyata, that if they obtain as profound
tachment to receiving offerings, being respected and ven- an understanding as you have, that then they will become
erated as a teacher, and gaining profit in general. as great and as highly realized as you are.
2. Not giving material aid or teaching the Dharma to those 17. Taking gifts from others and encouraging others to give
who are pained with suffering and without a protector be- you things originally intended as offerings to the Three
cause of your being under the influence of miserliness, Jewels of Refuge.
wanting to amass knowledge for yourself alone. 18. Taking anything away from those monks who are prac-
3. Not listening to someone who has previously offended you ticing meditation and giving it to those who are merely
but who declares his offence and begs forgiveness, and reciting texts.
holding a grudge against him.
4. Condemning the teachings of Buddha and tt;!aching dis-
torted views. The forty-six auxiliary vows are to abandon
5. Taking offerings to the Three Jewels of Refuge for yourself the following actions:
by such means as stealth, robbery or devious schemes.
6. Despising the Tripitaka and saying that these texts are not 1. Not making offerings every day to the Three Jewels of
the teachings of Buddha. Refuge with your body, speech and mind by making pros-
7. Evicting monks from a monastery or casting them out of trations, offering praises and doing meditation on ·their
the Sangha even if they have broken their vows, because of good qualities in order to develop respectful belief and con-
not forgiving them. fidence in them.
8. Committing any of the five heinous crimes of killing your 2. Following and acting out thoughts with which you desire
mother, your father, an Arhat, drawing blood intention- to grasp and possess things because of discontent.
ally from a Buddha or causing division in the Sangha by 3. Not showing respect to older monks who may be Bodhi-
supporting and spreading sectarian views. sattvas.
9. Holding views contrary to the teachings of Buddha such as 4. Not answering questions you are capable of answering.
sectarianism, disbelief in the Three Jewels of Refuge, the 5. Not accepting invitations· from others because of either
law of cause and effect and so forth. anger, wanting to hurt the other person's feelings; pride,
10. Completely destroying any place by such means as fire, considering youreslf of too exalted a rank to be with more
bombs, pollution and black magic. humble people; or jealousy, thinking other people of more
11. Teaching Sunyata to those who are not yet ready to under- respected rank than yourself will look down on you if you
stand it. are seen with humble people.
12. Turning people away from working for the Full Enlighten- 6. Not accepting gifts of money and so forth from others
ment of Buddhanood and encouraging them to work mere- because of either anger, pride or jealousy.
ly for their own Liberation from suffering. 7. Not teaching the Dharma to those who wish to learn it.
13. Encouraging people to abandon their vowed rules of moral 8. Ignoring, not forgiving and not helping those who have
conduct. broken their discipline of moral self-control.
14. Causing others tci·hold the distorted views you might hold 9. Not teaching someone another aspect of the Dharma which
about the Hinayana teachings, as well as belittling the Hin- he wishes to learn and which you are qualified to teach, but
ayana teachingS and saying that their practice does not lead which is not your own personal practice or interest.
to Nirvana. 10. Not committing one of the seven non-virtuous actions of
15. Practicing, supporting or teaching the Dharma for financial the body and speech with a Bodhicitta motivation, if cir-
profit and fame while saying that your motives are pure cumstances deem it necessary, by saying that to do so
and that only others are pursuing Dharma for such base would be against the vowed rules of moral conduct.
aims. 11. Not committing one of the seven non-virtuous actions of
16. Telling others, even though you may have very little or no the body and speech with a Bodhicitta motivation, if cir-
75
cumstances deem it necessary, because of lack of compas- Buddhist teachings which, although permitted and even
sion. beneficial for enabling you to understand and help others,
12. Accepting things from others who have obtained them by should not be pursued to the neglect of studying the
one of the five wrong livelihoods, namely flattery, extor- Dharma. ·
tion or blackmail, contrivance, bribery or deceit. 30. Favouring and becoming attached to non-Buddhist teach-
13. Having your main interest be in frivolous activities such as ings even when merely reading about them.
entertainment, sports, drinking, being silly and so forth, 31. Rejecting the Mahayana teachings.
causing your mind to wander and you to waste your time 32. Praising yourself and belittling others in general because of
limitlessly, which you could be using more constructively arrogance or anger.
for the practice of Dharma. 33. Not attending religious discourses, meetings, pujas, cere-
14. Holding an attitude of wishing to escape from samsara by monies and so forth.
yourself alone. 34. Despising your Guru and not relying on his words.
15. Not keeping these Bodhicitta vows because you think this 35. Not giving help to those who need it.
will make you unpopular. 36. Avoiding taking care of sick people.
16. If you have broken one of your vows because of defile- 37. Not working to alleviate the physical suffering of others.
ments, not doing opponent virtuous actions assigned to 38. Not showing the teachings of the Dharma to those who are
you. unaware of them and who work only for this life.
17. Still becoming angry, while you are practising virtue, and 39. Not repaying the kindness others have shown you.
retaliating if you are hit, scolded, called a derogatory-name 40. Not working to relieve the mental grief of others.
or are the object of someone's anger. 41. Not giving material aid to the poor and needy.
18. Neglecting to help those who are angry with you. 42. Not taking care of your circle of disciples, relatives, atten-
19. Refusing to accept the apology of others who admit they dants· and friends by giving them teachings and material
have wronged you. aid.
20. Following and acting out thoughts of anger. 43. Not encouraging and supporting the practice of Dharma
21. Gathering a circle of disciples and followers because you and the virtuous actions of others.
wish to obtain such things as profit, praise, love and secur- 44. Not praising and encouraging others who deserve praise.
ity from them. 45. Not preventing those who are committing harmful actions
22. Not eliminating from yourself such obstacles as laziness, in general, and, specifically those who are a menace to the
procrastination, delusions of incapability and wasting your Dharma, from continuing their harm by whatever means
time and energy on trivial matters of samsara. are deemed necessary by circumstances.
23. Being addicted to frivolous talk and gossip about sex, 46. If you possess extra-physical powers, not using them at a
drinks, drugs, sectarianism and so forth because of your at- time of need.
tachment and desire for them.
24. Not making an effort to study the means for attaining There an~ four attitudes that must all be present in trans-
single-minded concentration. gressing any vow for a vow to be broken completely. With the
25. Not eliminating the distractions that block your medita- first attitude, you do not regard what you have done as being a
tion. mistake. With the second, you do not tum away from thinking
26. Seeing the exhilirating good feelings and other benefits you to repeat this action. With the third, you rejoice and are happy
obtain from meditation as being ends in themselves, and about what you have done. And with the fourth attitude, being
being attached to them. shameless and inconsiderate, you do not care about the conse-
27. Neglecting to study the Hinayana teachings. quences of your action for yourself and for others.
28. Turning to another means of practice when you already are If you break any of these Bodhicitta vows, you must invoke
following an effective means yourself, for this would be the four opponent powers of declaring your previously com-
like changing teachers and vehicles in mid-stream once you mitted non-virtuous actions in order to avoid experiencing their
are on a steady and sure course to Enlightenment. black karmic consequences. Then you must retake the Bodhi-
29. Spending all your time and energy on reading non- citta vows at an appropriate ceremony.
76
\
~~~~~~--~~
~~------------~~~---~~--------------~-~-~··----_]
~~-~~~~~~·~~·~~·~il
Dragpo Khorlo Chan. Rudra Chakrin. Rudra Chakrin is the Kulika King who will
defeat the forces of evil and establish a Golden Age at the end of the current Time of
Strife.