Kalachakra tantra yoga dynamic practices part one. The first two chapters of the Kalachakra Tantra

Kalachakra Tantra includes five chapters: the first is devoted to the external cycles of time, the second - internal and the last three chapters - otherwise cycles. Consider the first two chapters as they are presented in Brief Kalachakra Tantra, and comments to it under the title "Flawless Shine".

Chapter first Arrow down Arrow up

About those to whom the teaching is addressed, and the method of abbreviated presentation of the text

The chapter on outer Kalachakra begins with a description of how the Buddha taught tantra to Suchandra, the king of the kingdom of Shambhala. Symbolism plays a very important role throughout this text. For example, King Suchandra is an incarnation of Vajrapani. Vajrapani is a Buddha-figure (Tib. yidam), usually symbolizing the power [of all the buddhas]. In many texts, Vajrapani is also identified with perfect ear and perfect hearing. Therefore, in some meditation practices, we visualize Vajrapani in our ears. The fact that the Buddha taught this text to an emanation of Vajrapani suggests that the teaching should be listened to with purified perception (purified listening ability). We all have the ability to do this, and it lies in our Buddha nature.

King Manjushri Yashas wrote Brief Kalachakra Tantra seven generations after his ancestor, King Suchandra, compiled Kalachakra Root Tantra according to the teachings he had heard from the Buddha. After explaining the origin of the root tantra, King Manjushri Yashas presents the table of contents and explains the tantra abbreviation method.

It is noteworthy that the eighty-one sections of the root tantra are reduced to thirty-two points. It is easy to grasp the symbolism of this. The enlightened body of a Buddha has eighty beautiful signs (minor signs) and the body itself as a whole. These eighty signs can be compressed into thirty-two great signs. Therefore, both texts are parallel and by their very structure represent the enlightened body of a Buddha.

The structure of the universe and particles

Since King Suchandra brought the Kalachakra teachings to Shambhala, the text goes on to speak of this special land and its place in the innumerable universes of the universe. The text begins with a description of the cycles through which each universe passes. Still, the term "Kalachakra" means "cycle of time." There are empty periods, followed by periods of formation, flourishing and death. Cycles repeat, they have no beginning and no end.

It also talks about atoms, or particles. These are particles of five elements (elements): earth, water, fire, wind and space. They exist in all Indian philosophical systems, both Buddhist and Hindu. Kalachakra is unique in its affirmation of the particles of space. Unlike the particles of the elements, which the Buddha described in the teaching abhidharmas (special sections knowledge), the particles in Kalachakra gradually decrease, like particles and sub-particles. Moreover, although Kalachakra adds a sixth element, deep awareness, it is not a type of particle.

Note that the "general Indian" elements differ significantly from the Chinese five elements (earth, water, wood, fire and metal). The elements in the Indian system are states of matter, while the Chinese are different movements of energy.

The text pays special attention to the description of the smallest particles that exist in nature, particles of space. This is one of the favorite topics of His Holiness the Dalai Lama, which he often discusses with astrophysicists, as the relationship between a particle of space and the formation of the universe resembles modern theories black holes and the Big Bang.

Elements and particles are a frequently mentioned topic in the teachings and practice of Kalachakra. Due to delusions, we project the fantasies of real or materially existing things onto particles and atoms: as if our mind connects the dots and draws them into a certain image. By superimposing our projections, we draw, for example, "a human being" and then "you idiot" on only atoms. To get rid of problems and their causes, we need to understand the relationship between mind, particles, projections and appearances. The Kalachakra teaching deals deeply with this topic.

Multiple descriptions of the universe

General reasoning about universes leads us to a description of the world in which we live. Each of these universes contains countless systems of worlds, each of which includes several continents and lands. One of the lands on the southern continent of our world system is Shambhala. The geography here is different from that which the Buddha expounded in the abhidharma teachings.

It is significant that two descriptions of the universe can be found in the teachings of the Buddha. This means that it is impossible to specify such an absolute way that everything "actually" existed and happened. We can describe the universe and our world different ways depending on our goals. None of the descriptions given by the Buddha were intended for navigation. Therefore, there is no contradiction here with modern descriptions of the world and the universe. If it is useful to have two descriptions of the universe, then what prevents us from using a third?

The description of the world we are all familiar with is meant to be navigable and serves that purpose well. The picture of the world offered by Kalachakra is the structure and proportions of the universe, symmetrical to the structure and proportions of the human body. In the practice of Kalachakra, the Kalachakra Buddha himself and the mandala palace where he and other forms of Buddhas dwell are of equal proportions. It is convenient to use such a description of the universe to understand the parallelism of external and internal formations arising from karmic impulses. So we can meditate on this analogy to get out of their control.

Location of Shambhala

Although the text describes Shambhala as a world of people in which all conditions are conducive to the practice of Kalachakra, we cannot go there in the same way as to the usual geographical places of this world. Both Indian and Tibetan masters have written guidebooks explaining how to get to Shambhala, but they all agree that just moving through space will not be enough for this. We need to repeat millions of mantras, perform a lot of other practices, and only then can we reach Shambhala. Remember that the two Indian masters who brought the Kalachakra tantra to India never physically reached the realm of Shambhala.

Therefore, Shambhala is actually a level of spiritual achievement. After all, Shambhala literally means “source of bliss” and refers to the mind of clear light. Despite this, there are some places on earth that can represent Shambhala in our world. It is possible that the Kabul region in Afghanistan is one such historical reference point. Under other conditions, this reference point could be in southwestern Tibet in the region of Mount Kailash. The text provides calculations to determine the length of the shortest day of the year, depending on the geographical latitude of the area. Having made the necessary calculations, we will find that Mount Kailash is located at the latitude of Shambhala. This mountain is also called the "source of bliss" and is the abode of Shiva in Hindu mythology. There are many levels of symbolism intertwined here.

From the above, it follows that the search for Shambhala as the "spiritual Shangrila" on this planet is a rather stupid pastime, and yet the process, filling with enthusiasm, fired the imagination of many Russian mystics, including Madame Blavatsky and Nicholas Roerich. One way or another, it is necessary to know that the teachings of Kalachakra reached Europe a long time ago: with the advent of the Mongol tribes in the European part of Russia.

History of Shambhala and title "Kalki"

Following the description of the sacred topology of our world and the location of Shambhala, the text tells about the history of Shambhala: how this country was subjected to periodic barbarian invasions. At a deeper level, this is about how our clear light mind passes from one lifetime to another, filled with delusions from time to time that prevent further spiritual development.

Further on, the text describes how the king gathers all the inhabitants of Shambhala in the Kalachakra mandala to overcome the threat of invasion. On a deeper level, this means that you need to collect all the disparate energies of the subtle body in the center of the heart chakra, in the land of bliss, in Shambhala, in order to bring them into a harmonious, balanced state.

Since at that time the adherents of Hinduism made up the majority of the population of the Kabul region, the use of images and terms familiar to them was the most skillful means of conveying to them the idea of ​​the need for cooperation. Shambhala, for example, appears in vishnu purana- a popular Hindu treatise of the time. out of ten avatars(incarnations) of the Hindu deity Vishnu the tenth, who will destroy all manifestations of degeneration and thus bring to an end the era of decline ( kali yuga), will bear the title "Kalki". He will be born in Shambhala. Therefore, King Manjushri Yashas, ​​who gathered all his subjects in the Kalachakra mandala, adopted Kalki as his title. All subsequent rulers of Shambhala followed his example and also used a similar title.

In Sanskrit, Kalki means "one who stops degeneration and evil." In a Buddhist context, we can understand this in relation to one who has done away with unawareness (ignorance) - and the destructive factors that flow from it. The Tibetan translation of this term Rigden means "holder of castes" - one who has united and holds together all castes or estates. On the external level, it is the unification of various castes of the subjects of Shambhala, on a deeper level, it is the bringing together of energies-winds.

Moreover, the term for caste in Tibetan rig, there is also another meaning - Buddha nature. By gathering the wind energies in the central channel and in the source of bliss, the clear light mind, Kalki realizes Buddha nature. On the outer level, the harmonious union of all castes in the Kalachakra mandala and the bestowal of empowerment on them awakens the Buddha nature in everyone.

This is an excellent example of the didactic approach used in the Kalachakra system. The texts use well-known Hindu terminology, revealing a deeper Buddhist interpretation of their meaning.

The text goes on to predict attempts to invade Shambhala in the future as part of a larger war of nations. By calculating the date of this event, we determine that it must occur in 2424 AD. The king gives advice on how to avoid defeat during the coming invasion: defeat can be prevented by making knowledge public. This advice applies very well to our current situation.

Astrology was very important in those days. Great pundits, a kind of experts, calculated and compiled tables of the positions of the planets. They said: "You don't need to study mathematics, you don't need to learn how to calculate the movements of celestial bodies, we will make tables with coordinates, you just have to find them there." This meant that no one but them could make these calculations. Thus, these experts kept knowledge under their control. That is, they could well manipulate the numbers, and no one would know about it. If we want to win the battle, we need to consult astrologers to determine the best position of the planets and therefore the best time to launch an attack. If the pundits manipulated the planetary tables, the armies would attack at the wrong time and the enemy would win.

Consider this warning in the light of today's world situation. Nowadays, many young people are weak in elementary arithmetic, as they have pocket calculators and computers in order to do calculations. It is quite obvious how the great pundits, the so-called. "experts" control complex technologies. Ordinary people often do not even know how what works, how to calculate what, especially when it comes to complex things. If a dictator came to power and got the support of these "high-tech pundits", together they could control computer systems, thus causing a lot of trouble, for example, by manipulating credit histories borrowers and the like.

From all this it follows that it is very important to make education universal, and technologies and knowledge generally accessible. When most people are familiar with the way things are calculated and made, the so-called experts will have difficulty trying to trick or control someone. At a deeper level, the above should be understood as the need to know the technical details of the spiritual path yourself, and not just rely on some expert "gurus". This highlights the need for learning to achieve sustainable spiritual progress.

Astrology and the need to study it

Further in the text, mathematical formulas are given for calculating the calendar and the positions of celestial bodies. Many of the mathematical calculations used to calculate the Tibetan calendar and Tibetan astronomy are actually taken from here. The text also provides a detailed linguistic analysis of the Sanskrit vowel and consonant system, which forms the basis for calculating additional details of the Tibetan calendar and mantra analysis.

In order to perform astrological calculations and, in accordance with them, choose the best time to start the battle against the hordes of barbarians, you need to know the calendar and the positions of the planets. The meaning of this on a deeper level is this: if we are going to combat our disturbing emotions and clouded states of consciousness, we need to know and understand the astrological cycles that affect our mind and subtle energies. With this knowledge, we can launch "meditation attacks" when circumstances related to karma, astrology, and energy are most favorable. Although we practice in order to destroy our dependence on astrological forces, yet, until we are freed from their influence, we need to consider our astrological charts and our karma.

Wartime and peacetime technologies

To participate in the battle, you need a weapon. Therefore, the text describes the technological details of the construction military equipment, for example, a catapult. Kalachakra literature has preserved much of medieval Indian scholarship. On a deeper level, the weapons are various Buddhist methods such as love, humility, and discriminating awareness of reality. We need to know how to build them and when to use them.

Having won the war, one should proceed to peaceful construction - the construction of peacetime objects: roundabouts, parks, irrigation systems, and the like, in order to celebrate the victory and have a good time. The following are instructions for designing them. On the outer level, if we win the war, we should try to bring happiness to people and make them happy through material means. Similarly, when we win the inner battle and achieve enlightenment, we should bring joy and happiness to people by helping them spiritually.

The first chapter ends with a description of the flowering of the Buddhist teachings, in particular the teachings of Kalachakra, which will come with the advent of a new golden era.

Chapter Two Arrow down Arrow up

Life cycles

In the second chapter Brief Kalachakra Tantra we are talking about internal cycles of time corresponding to external ones. The grossest cycles are death, the intermediate state of the bardo, and rebirth. In this regard, it describes different types rebirths, such as from a mother's womb or from an egg, and various forms of life that are associated with each of the five elements.

The text then proceeds to describe human birth and the ten stages of the life cycle, from conception to death. Three stages describe the development of the fetus in the womb. The names of these ten stages are the same as the ten incarnations of Vishnu. The last of these, Kalki, represents death. Kalki, as you remember, means the destroyer of all manifestations of degeneration. On the inner level, death brings to an end the destructive influence of rebirth, caused and controlled by the forces of karma. At a deeper level of meditation, these ten stages are like the process of dissolving the energies-winds in the heart chakra, also consisting of ten stages. It promotes the attainment of death in the clear light state of mind.

Subtle Energy System and Four Subtle Creative Energy Drops

The text then goes on to describe the human anatomy, first the energy system of chakras, channels, energy-winds, and creative energy drops. When describing creative energy drops, the concept of a set of four such drops is introduced - exclusively important point in the theory and practice of Kalachakra.

The four thin drops are like energy nuclei located in the centers of some chakras along the central channel. Each of them is associated with the states of wakefulness, dreaming sleep, deep dreamless sleep, or the highest moments of bliss, respectively. At different times, the karmic winds, in the process of flowing through the subtle body, pass through one of these drops. As if carrying a brush with them, the karmic winds immerse it first in one drop, then in another, and then draw projections of appearances on coarse outer particles or on subtle inner ones.

Thus from time to time our mind gives rise to appearances of external objects, inner dreams, the darkness of deep dreamless sleep, and intense experiences of worldly pleasure. We practice meditation with the aim of stopping this unruly process forever.

Relationship between mind and appearances

Despite the description of karmic winds that create appearances, Kalachakra is not a system of subjective idealism. It does not claim that everything exists only in our heads. If that were the case, why would we need to develop compassion? Nobody would exist then, except ourselves. The Buddhist view of the world has nothing to do with solipsism.

What our mind creates through the winds of karma are knowable appearances. If I sit here and look at you, and then move to another place and look again, the cognizable appearance of you, created and perceived by my mind, will be different. Visibility depends on the angle of view and on the distance from which I look. For example, everyone in this room may look at the interpreter or at me, but each person sees different cognizable appearances, since everyone is looking from different points of view.

In addition to simply perceiving visual images, we project secondary appearances onto them that we imagine we also see and experience. For example, we project the appearance of someone as the most beautiful person in the world or as the most terrible. Such illusory cognizable appearances are also created by the mind and "loomed" by the winds of karma.

Kalachakra states that there is a material world whose subtle particles arise from sources other than our cognition of the appearances painted on them. However, we cannot say that the material world exists completely independently of our mind. This happens for the reason that everything that happens on the material plane, for example, in environment, affects the behavior of the perceiving subject, his intention, and so on. If we decide to cut down all the trees, it will affect the material environment, won't it? Similarly, the minds and karmic actions of those who lived before influenced the formation of our universe and the types of life forms that developed in it.

The reason we discuss the material world in this way - as being influenced by our mind - is because absolutely everything we have ever talked about is what we experience; and what we experience, of course, depends on our mind. If we want to change what is given to us in experiences, we need to change our intentions and behavior. We should "change our mind."

Reality

If the way in which everything exists depends on our mind, then naturally questions arise: “What is reality? How do things really exist? In order to understand how everything exists, the Buddha taught that one must first refute and exclude those impossible ways of being by which things Not exist.

We often hear the term voidness. A neater and perhaps more useful translation is − absence. It is the absence of impossible ways of being. Ordinarily we think that things exist in all sorts of impossible ways. For example, imagine that this person is the most wonderful person in the world, and that person is a monster. We do not just imagine it, we perceive people as such and feel that this is the reality. We feel that this is indeed true. On a more fundamental level, we imagine that things exist only and exactly as we now see them in front of us, which, of course, is a very limited view.

All these are impossible ways of being. Everything that we perceive as attributes of something is missing. real, or true. This is what is meant by emptiness, the absolute absence. Nobody exists like true monster. There is no such way of being; it is absolutely false, absent. This is what reality is not; it doesn't exist in any of those impossible ways.

When we've eliminated all the ways in which things don't exist, we're left with how they actually exist. Everything that is in infinite space and infinite time arises and exists interdependently, in connection with everything else. Whenever we try to learn about something without taking into account absolutely everything, we fall into error. For example, in order to understand who a certain person is conditionally (this person is a doctor), and to understand his behavior that we observe, we need to understand absolutely everything that influences him. We need to take into account not only his personal situation, family, health and so on, but also the whole history, evolution and so on. All affects who he is now this person And how does it work, right?

Even if we say just one word to someone, such as "hello" to someone we meet on the street, the consequences of this action will be endless. It affects everything. If, for example, this person was delighted and smiled, this will affect his actions throughout the rest of the day. This, in turn, will affect everyone he meets on that day, which in turn will affect the behavior of those people. The behavioral chain of cause and effect continues indefinitely. This is reality. If we think that we can say something to someone and that what we say will not lead to any consequences, except for those that we observe at the same moment, we are deluded about reality. It is also one of the impossible ways for her to exist.

Breath cycles

After discussing the subtle anatomy, the four subtle creative energy drops, and their relationship to appearances, the text moves on to describing the gross anatomy. In particular, the cycles of the breath and the manner in which the breath passes through the gross and subtle bodies are considered.

This is a very complex and rigorous analysis. The text describes the cycles by which the breath moves from predominantly passing through one of the nostrils to the other and through certain energy channels in the chakras to other channels. When the breath passes predominantly through one nostril, the strength of its flow and the part of the nostril through which it moves also go through certain cycles. By being aware of the cycles of breathing and where we or someone else is in the "biorhythm" cycle, we can determine the best moment to take action. When we gain enough experience, we can even read other people's minds.

Some provisions of the Tibetan medical system regarding breathing and the anatomy of the subtle energy system are taken from the material in this chapter. There have also been some comments on this chapter, written from the standpoint of its medical application. Thus the Buddha in the form of Kalachakra became, if one may use a Western term here, something like the "patron saint" of Tibetan science: medicine, mathematics, astronomy, astrology, and the science of calendaring.

Alchemy and preparation of precious pills

To heal the body of disease and balance the energies, a variety of medicines, both pills and incense, are needed. Therefore, the text provides formulas and procedures for the preparation of some of their varieties. The ingredients for these medicines are herbs, metals, minerals and animal products. In Tibetan medicine, the so-called "precious pills" and healing incense are still prepared according to these instructions. There are several varieties of precious pills that have proven effective against diseases such as cancer and hepatitis.

The text predicts the appearance of terrible diseases in the future and offers formulas and procedures by which it will be possible to prepare precious pills for their treatment. Some of these diseases are similar in description to radiation sickness, toxin poisoning, and AIDS. Following the instructions of the Kalachakra tantra, Tibetan doctors made these precious pills and used them successfully to treat these modern diseases.

The preparation of precious pills involves the purification or detoxification of substances that usual form toxic, such as mercury. These procedures are described in terms of alchemy: the transformation of base metals into medicinal substances. At a deeper level, the alchemical process is identified with the transformation of toxic subtle energies of the body, such as craving, into something that can be used on the path to enlightenment - the pinnacle of spiritual health.

The last three chapters of the text Arrow down Arrow up

Material covered in the first two chapters Brief Kalachakra Tantra, is very voluminous. The text retains its encyclopedic character and presents the material in such a way that we can follow the spiritual path by analogy with its provisions. Following this path of other cycles of time, we will be able to overcome our dependence on the forces of external and internal cycles and bring benefit and joy to every living being.

The last three chapters of the text deal with other cycles of time. The third chapter deals with initiation. Actually, the practice of Kalachakra meditation has two stages. Chapter 4 deals with the first of these two stages, the generation stage, in which we work with the powers of our imagination. The fifth chapter highlights the second stage, the stage of completion, when everything is completed to bring about changes in the system of subtle energies through complex meditation techniques. Final chapter also describes the attainment of enlightenment through this practice.

close resemblance Kalachakra Tantra

IN " Kalachakra Tantra» many features not found in other Buddha-figure systems Anuttara yoga . It has ascending and descending analogies of the general Anuttara Yoga, with the exception of practices similar to the bardo and sambhogakaya, that is, only those practices that are similar to death and dharmakaya and with rebirth and nirmanakaya. The reasons for this are given below. However, there are additional descending and ascending analogies in Kalachakra practices.

Kalachakra (Dus-‘khor) means cycles of time. There are three cycles, each containing parallels with the other two:

• outer loops time through which the universe passes;
• inner loops through which the body passes;
• other cycles, which relate to the initiation and practices of Kalachakra and to enlightenment.

External and internal cycles describe samsara. They recur uncontrollably due to winds of karma (las-kyi rlung) and the unawareness of reality that drives these winds. Other cycles of time cleanse us of three causes real problems external and internal cycles.

For example, outer loops include, for the universe it is:

• eons of birth;
• eons of sustainability;
• eons of destruction;
• empty aeons.

For the year it is:

• spring when the leaves are growing;
• summer, when the trees are in foliage;
• autumn, when the leaves fall;
• winter when the trees are bare.

Internal loops, like external, contain karmic winds that pass through the four subtle creative energy drops (thig-le bzhi) in the subtle body, creating appearances four events (gnas-skabs bzhi).

These may be appearances of sights, sounds, smells, tastes, physical sensations, or modes of awareness such as bliss.

Through the practices corresponding to these four events, we obtain the different bodies of a Buddha:

• nirmanakaya, with illuminating appearances that arise and seem to develop;
• sambhogakaya, with illumining appearances that endure until the end of each being's samsara;
• jnana-dharmakayu (ye-shes chos-sku, the body of all-encompassing deep awareness) in which conceptual cognition and limitations have already been eliminated;
• swabhavakayu (ngo-bo-nyid sku, the body of nature), which - and this is the feature of Kalachakra - represents the blissful awareness of omniscient awareness.

At external, internal And other cycles there are many other similar properties, for example:

• external: the northern and southern declinations of the sun for six months, six types of subatomic particles;
• domestic: six cumulative factors of cognition, six elements ( elements) bodies, six types of primary consciousness, six cognitive sensors, and so on;
• other: six families of buddhas of the Kalachakra mandala and five types of deep awareness (the five wisdoms of the buddha) plus awareness itself clear light as their basis.

In addition, the physical proportions of the universe, the human body, the Kalachakra mandala and its main figure correspond to each other.

close connection — Method and Wisdom

Wisdom in Kalachakra is non-conceptual cognition voids without aspect ( rnam-med) and with aspect ( rnam-can) clear light .

Void without Aspect- This Emptiness as such, or self-voidness, or other-voidness(the emptiness of the other), or both, depending on the Tibetan tradition.

Void with Aspect- This devoid of form (stong-gzugs) of a meditative Buddha-figure.

Devoid of form, devoid of coarse particles of elements, these are reflexive appearances ( rank-snang) clear light mind that occurs when the energy-winds enter the central energy channel. They are reminiscent of the appearances that appear in magic mirror (phra-phab), and can be in any form, not just a Buddha-figure.

Opinion Gyaltsa Je Dharma Rinchen

14th century Gelug master Gyaltsab Je (rGyal-tshab rJe Dar-ma Rin-chen) explains that the formless are devoid of the gross particles of the elements in both senses of the superficial truth about the gross particles - what they are and how they seem to exist. On the one hand, the formless are not made of gross particles, and therefore they are a more subtle form of a physical phenomenon. On the other hand, they do not seem to truly exist, while the gross particles of the elements always seem to truly exist.

For the formless to appear, the energy winds do not need to be dissolved in the central channel, and therefore it is not required that the mental activity of the Clear Light manifest. Moreover, even if clear light mental activity is manifested, it does not need to know emptiness for the formless to arise.

Method in the Kalachakra Tantra

Method in Kalachakra – (mi-'gyur-ba'i bde-ba). This is a blissful non-conceptual knowledge of emptiness by the Clear Light. But, unlike general anuttara yoga tantra, it is based on two groups of 21600 subtle creative energy drops, located one above the other in the central channel. These two groups are different from the four subtle creative drops of the four events.

Although unchanging blissful awareness intermittent - it occurs only during complete absorption by emptiness - the drops located in the energy channel remain in one place until enlightenment is achieved. Because of this, blissful awareness is “unchanging.” When we achieve enlightenment, we no longer have gross or subtle bodies. Our former samsaric bodies, the drops located in the energy channel and the four drops of the four cases disappear like a rainbow.

In general anuttara yoga:

• blissful awareness and the illusory body is on the side of the Method;
• knowledge of emptiness clear light - on the side of Wisdom.

Thus, on the side of the method and on the side of the mind are, respectively, the reasons for gaining the enlightening body and mind of a Buddha.

In the Kalachakra Tantra:

• unchanging blissful awareness is on the side of the Method;
• devoid of form and cognition of emptiness with clear light are on the side of Wisdom.

Thus, the reasons for gaining enlightening bodies and minds are on the side of wisdom. They have a common similar reason (rigs-'dra'i rgyu).

A similar kind of reason is the reason for one kind with the phenomenon - its result, which, in some way, serves as a model for its result. For example, the model of a vase is the reason for the similar kind of clay vase and rendered vase. The vase model, the clay vase, and the vase being visualized belong to the same kind of phenomena—vases.

In Kalachakra, a common cause of a similar kind is:

• unchanging blissful knowledge of emptiness with clear light and
• devoid of form, which create this knowledge, and are the reflexive appearance of this knowledge.

Their common cause of a similar kind is the complete absorption of the clear light into the cognition of voidness. In this sense, the connection between method and wisdom is closer in Kalachakra than in general anuttarayoga.

Special Foundation of the Void

In general Anuttara Yoga during full absorption by emptiness true knowledge of the clear light as foundations of the Void only a purified illusory body can appear. Because only purified illusory bodies consist exclusively of the subtlest energy winds, which are available only after reaching the true subtlest level of clear light. Moreover, since appearances made solely from the subtlest energy wind do not seem to truly exist, they can appear simultaneously with the complete absence of their impossible modes of existence.

Before we reach true cognition of voidness with clear light, we practice with an impure illusory body, or with the visualized bodies of Buddha-figures, both of which consist of the grosser levels of energy wind.

According to the Gelug tradition, the grosser levels of the energy wind create only appearances of true existence. Therefore, such a basis of emptiness can only appear during later realization, when the level of mental activity and hence the energy winds are coarser. Even when complete preoccupation with emptiness is conceptual, such bodies - seemingly truly existing - cannot appear simultaneously with the appearance of empty space, symbolizing the complete absence of the appearance of true existence.

Other base forms

On the other hand, devoid of form as the basis of emptiness are reflections of clear light mental activity and therefore do not appear to truly exist. They appear when energy winds are introduced into the central channel, whether clear light mental activity is manifested or not, and cognition is non-conceptual or not. Since they do not appear to truly exist, they cannot arise when the mind creates appearances. true existence. They can only arise when the mind creates the appearance of a complete absence of the appearance of true existence. In other words, they can only appear at the time of complete absorption into the void, conceptual or non-conceptual, provided that the energy winds were introduced into central channel. Therefore, the formless are the very special basis of emptiness, because they can appear simultaneously with the cognition of their emptiness.

That we meditate with formless as the reason for attaining the enlightening body of a buddha only at the time completely absorbed in emptiness, explains why there are no bardo-like practices in Kalachakra. We reach the bardo only when the grosser energy winds that give the appearance of true existence arise again after death clear light experience.

The bardo body that we then manifest is made from these grosser energy winds. Because the formless are not composed of the grosser energy winds that give the appearance of true existence, practicing with them is not like experiencing the bardo.

On the contrary, before manifesting genuine non-conceptual clear light cognition of voidness, we can only meditate with illusory bodies as the reason for achieving the enlightenment body during the subsequent realization of voidness. Because such bodies are composed of grosser energy winds that create appearances of true existence, and these appearances arise during the subsequent realization of emptiness, as in the bardo. Therefore, in the general Anuttara Yoga there are practices similar to the bardo.

A special level of mental activity

In general Anuttara Yoga, when the inseparability of clear light mental activity and blissful non-conceptual cognition of emptiness is achieved, the physical basis by which this achievement is possible is the grosser energy winds that are introduced into the central channel, are located and completely dissolve in it. This only happens when you are completely absorbed in emptiness. Before attaining enlightenment, the grosser energy winds reappear during the subsequent realization of emptiness or while meditating on anything else.

In such cases, we no longer experience the blissful clear light awareness of voidness. Since the physical basis of blissful clear light awareness of voidness is present only occasionally, this blissful awareness is called “ changing blissful awareness» ( ‘gyur-ba’i bde-ba).

Physical basis

In Kalachakra, the physical basis that allows clear light mental activity to be inseparable from the unchanging blissful non-conceptual cognition of voidness is the subtle creative energy drops located in the central channel. As with the changing blissful clear light awareness of voidness, the unchanging blissful clear light awareness of voidness is also:

• stops during the cognition of emptiness on subsequent attainment and during meditation on anything else;
• works like a variable phenomenon, changing from moment to moment throughout the period that it exists and produces results.

However, in this case, the physical basis of unchanging awareness will reside in the central channel "unchangeably" before all the grosser levels of the body are completely dissolved forever. This final dissolution occurs with the attainment of the enlightening body of a buddha.

Kalachakra and the general Anuttara Yoga Tantra use the same level of mental activity, namely clear light awareness. However, since the practice of Kalachakra makes this level an unchanging blissful awareness of voidness rather than a shifting blissful awareness of voidness, clear light awareness of voidness in Kalachakra is more stable than in a general anuttarayoga.

Variations relating to Kalachakra in traditions other than the Gelugpa tradition

Traditions other than Gelug explain that in Kalachakra there are closer analogies, a closer connection between method and wisdom, and a special level of mental activity, very similar to the way Gelug does it. However, there are slight differences in how they explain formlessness as the specific basis of voidness. The reason for this is in various statements about subtle energy winds that create appearances.

Gelug argues that subtle, appearance-creating energy winds create only appearances of true existence, both in conceptual and non-conceptual cognition. Other traditions claim that they create appearances of the true existence of "this" and "that" only during conceptual cognition. During sensory or mental non-conceptual cognition, they create appearances of "this" and "that" not truly existing. However, both appearances are unpurified. Deprived of form as purified appearances - outside of them. They are the aspected void that arises inseparably from the aspectless void at the time of deep awareness of the innumerable deepest truth.

The rest of the explanation of this issue - for example, about the impure illusory bodies that arise only during the subsequent attainment phase, where the conceptual cognition of emptiness occurs - coincides with the explanation of the Gelug tradition.

Conclusion on the Kalachakra Tantra

We can successfully practice tantra without understanding how it works and why it leads to enlightenment faster than sutra. However, a clear understanding of the general tantra, the general anuttarayoga and the theory of Kalachakra helps to develop a strong confidence in their special methods and sincere respect for them. With the confidence, respect, and inspiration that we gain from a healthy relationship with our tantric teachers, our tantra practice becomes even more stable, which helps us achieve the desired result—the ability to best help everyone else when we achieve enlightenment.

Kalachakra Tantra

"Because these teachings were transmitted by the secret manifestation of the Buddha, those who were in the mystical state of purified karma and perception did not have of great importance whether tantra was expounded during the lifetime of the historical Buddha. However, the true root of the Kalachakra Tantra was formulated by the Buddha himself during his lifetime."

E.S. Dalai Lama XIV

Kalachakra(Skt. Kalakakra; Tib. Dungkor(Dus "khor", lit. "Wheel of time", full Tibetan - mchog gi dang po'i sangs rgyas phyung ba rgyud kyi rgyal po dus kyi 'khor lo) - deity of meditation, yidam of the Kalachakra Tantra. The Kalachakra Tantra was first preached Shakyamuni Buddha one year before Mahaparinirvana.

The Kalachakra Tantra says about this: "Just as the Master launched the Prajnaparamita method at Vulture Peak, so he launched all the methods of (this) Secret Mantra at the Dhanyakataka stupa." The Kalachakra Tantra is classified as one of the Highest Yoga Tantras (Anuttara Yoga Tantras).

The paternal mantra of Kalachakra.

OM AH HUM HO HAM KSHA MALLAPARAYA HUM PHAT

Mother mantra of Kalachakra.

OM PHREM VISHWA MATA HUM PHAT

History of the Kalachakra Tantra.

In addition, Buddha Shakyamuni preached the Kalachakra Tantra for 12,000 slokas in the country of Shambhala for King Suchandra ("Good Moon") with his retinue. Kalachakra, in union with his wife Vishvamati, appeared before the king in the middle of a three-dimensional mandala palace filled with a divine retinue. In addition to this mandala, another mandala appeared on the ceiling, which represented the cosmos with the planets of the solar system. It is said that the entire initiation took the time of one click of the fingers. (Today, without preparation, the traditional Kalachakra empowerment takes three days.)

King Suchandra, who is said to be the incarnation of Vajrapani, erected a three-dimensional mandala of Kalachakra in the royal park, diligently practiced tantra and, having achieved realization, soon transmitted this cycle of teachings to the subjects of his kingdom. Suchandra wrote down the Kalachakra Tantra in verse in his native language, as well as an extensive commentary on it. The root text of the Kalachakra (Mula Kalachakra Tantra) consisted of 12,000 verses.

Two years after receiving the transmission, Suchandra died (876 BC [?]; according to the Kalachakra Tantra, the events took place in the 9th century BC). Further, the transmission was carried out by the kings of Shambhala by inheritance, and it is said that subsequent kings ruled the country for a hundred years.

In the seventh generation of kings after Suchandra, the practice was passed down by King Manjushri-Yashas (Yashas/Manjushrikirti), who became known as the first of a line of twenty-five Kalki1 (Kulika) or "Keepers of the Caste" rulers. He compiled the Concise Kalachakra Tantra, and his son and heir Pundarika wrote a commentary on it called Clear Light (Skt. Vimalaprabha).

For 1500 years the tradition of Kalachakra Tantra was transmitted in Shambhala. Then the last two texts came to India thanks to two people, Chilupa and Kalachakrapada the Elder, and today only they have survived from the heritage of Shambhala.

Each text contains five chapters. The first two chapters deal with the external and internal cycles of time, the last three represent a changing (other) cycle. The third chapter discusses initiation, the fourth chapter discusses the generation stage, and the fifth chapter discusses the completion stage and the attainment of enlightenment.

All later commentaries on the Kalachakra are commentaries on these two texts and follow the same fivefold structure.

King Yashasa is revered as the incarnation of the bodhisattva Manjushri, and King Pundarika is revered as the incarnation of the bodhisattva Avalokiteshvara. After Pundarika, the kings of Shambhala were: Bhadra, Vijaya, Mitrabhadra-Sumitra, Ratnapani, Vishnugupta, Suryakirti, Subhadra, Samudra Vijaya, Durjaya, Surya (Suryapada). During the reign of King Surya (r. 1027-1127), the twelfth ruler of Kalka, the Kalachakra teachings spread to India.

In the 10th century, the Indian mahasiddha Chilupa (Chilupa from Orissa / Tsilupa / Cheluka) miraculously ended up in Shambhala ("Land guarded by Shiva") and received an initiation into the teachings of Kalachakra from the king of this mystical country. Kalachakrapada, independently of Chilupa, also tried to reach Shambhala and also, having experienced the pure vision of this country, received the transmission of the Kalachakra initiation. Goy-lotsava Shonnupal in the Blue Chronicle writes:

"King Padma Karpo (Pundarika, "White Lotus"), the incarnation of the bodhisattva Avalokiteshvara, who was mentioned in the last sloka of the prophecy given by the Buddha about the kings of Shambhala, taught the system to the acharya Kalachakrapada.

Acharya Kalachakrapada belonged to the Kshatriya caste of Madhyadesha in India and was born after his royal parents performed a ritual giving birth to a noble son (Skt. kulaputra).

He learned the five sciences and became known as the reincarnation of Arya Manjushri. He was blessed by the revered Tara, whose face he clearly saw. After he had mastered all the lower perfections, the Venerable One once said to him:
– In northern Shambhala there are many tantras and commentaries on them, taught and preached by the Buddha. Find them and listen!

Kalachakrapada decided to go there. According to some scholars, he joined a merchant caravan. Some say that he was led by an invisible monk, while others believe that the Revered Tara herself helped him. Some say that when he decided to go to Shambhala and preparing for the journey, he visited Shambhala in a vision and received teachings from Arya Avalokiteshvara himself (Rigden Padma Karpo). This last statement must be accepted.

When Kalachakrapada lived in Madhyadesha, Tsilupa preached this system to five pandits: Pindo-acharya, Dulwe-Jungne Lodoya (Vinayakaramati), Tharpa Jungne-bepa (Mokshakaragupta), Senge Gyaltsen (Simkhadhvaje) and Ta-e Nampar-gyalwe (Anantajae). When they mastered it, he went to Pushpahari (a hill near Nalanda Monastic University, another name is Pulahari) and lived there, preaching this system to Naro-panchen (Naropa) and others."

Kalachakrapada and Chilupa were the first to spread the Kalachakra teaching in India, there were slight differences in their presentation. The Kalachakra Tantra quickly gained respect and popularity in the monastic universities of the central Ganges valley and was soon practiced in the monasteries of Kashmir. As a result, four styles of Kalachakra practice emerged.

Between the 11th and 13th centuries, three Kalachakra lineages came to Tibet, differing from each other in the combination of the four Indian versions, slight differences were also caused by the translation. These three lines, in various combinations, have been transmitted in Tibet up to the present. First, the direct transmission of Kalachakra existed in the Sakya and Kagyu schools, then it appeared in the Gelug. However, there is no direct transmission of the Kalachakra lineage in the Nyingma school, and this is because the Nyingma only transmit Indian texts that came to Tibet and were translated before the beginning of the 9th century. (Later Nyingma Masters received and gave the Kalachakra empowerment from other traditions.)

The best of the comments of Tibetan scholars are the comments on the Tantra itself and on the "Clear Light" by Kulik Pundarika, a famous Sakya scholar. Budon Rinchenduba (1290-1364).

Name Kalachakra: (Skt. Kalacakra; Tib. Dungkor) Wheel of Time. Kala, time, is the aspect of unchanging bliss. The chakra, the wheel, is the aspect of shunya, the emptiness of everything. Thus, taken together, the term Kalachakra is the unity of the everlasting bliss and emptiness of all manifestation.

Eat External Kalachakra, Interior And Secret. Outer Kalachakra is the world around us: mountains, rivers, valleys, trees, houses, skies, stars and planets. Inner Kalachakra is the stages of the practice of generation and completion and the preliminary stage of initiation.

Secret Kalachakra is the body of an individual with a system of channels, pranas and bindus. The meaning of all three Kalachakras is encoded in ten letters of the root mantra: seven syllables, visarga (in the form of a crescent), anusvara and the vowel "a" ("life" of consonants) - ten in total. The line emanating from the point, nada (a hair, here in the form of the thinnest tongue of flame) - eleven.

The ten components of the mantra and nada in the aspect of the Outer Kalachakra are: the four outer mahabhutas, Mount Meru, the three thrones, the sun, the moon and the circle of deities.

In the aspect of the Inner Kalachakra, these are eleven initiations.

In the aspect of the Secret Kalachakra, the ten constituent parts of the mantra are: the four inner mahabhutas of the practitioner, the spinal column, the center of the secret place, the channels (central, right, left) and bliss. This is the shortest meaning of the ten-syllable Kalachakra mantra.

Description of the Kalachakra mandala.

Mandala is the yidam's palace, its dimension, the Pure Land. It is a multi-storey palace, in the center of which stands Kalachakra with his wife on the top floor. Inside and outside the palace, in addition to the main couple, there are 720 deities. (The mandala contains deities revered not only in Buddhism, but also in non-Buddhist religions such as Hinduism, Jainism). The mandala reflects pure nature and distinctive features Kalachakra, in this sense the palace with all its inhabitants is inseparable from Kalachakra. The deities of the mandala are symbols of the purified state of our body, speech, consciousness and deep awareness, and they also symbolize our connection with space and time.

Kalachakra means "Wheel of Time". In the Kalachakra Tantra, there are three types of the Wheel of Time: external, internal, and changing (different, transforming). The external cycle of time is a continuous flow of changes at the external level, at the level of the surrounding world and its objects. The internal cycle of time is a continuous flow of cyclic changes at the inner level, at the level of vital activity, at the level of pranas, channels and bindu. The Kalachakra Tantra says that the inner cycle is inextricably linked with the outer cycle. The outer and inner cycles of time make up Samsara. These cycles are controlled by forces called "winds of karma". Karma arises when the mind clings to phenomena. This grasping is delusion about reality, ignorance, ignorance. (By coloring the mind in the "colors" of attachments, we identify these "colors" with ourselves. New preferences take root in us in the form of tendencies of consciousness, karmic tendencies. Under appropriate conditions, these formed experiences, these tendencies begin to act as forces that compel us to perform similar actions. without awareness involved.) The outer and inner Kalachakras are what should be purified. Another Kalachakra describes how to purify.

Since external phenomena are interconnected with the inner world of a person, with his psyche and body, by changing himself, a person thereby influences the world. By developing inner peace and tranquility, we will be able to come to harmony in relationships with people around us, expand the space of loving kindness and compassion in the world. On the other hand, if one external conditions favor the maturation of certain karmic potentials, other external conditions prevent this. Kalachakra astrology is aimed at determining the auspiciousness of the moment of various undertakings, which makes it possible to harmonize the internal energy of a person with the external energy of circumstances. The astrological system of Kalachakra was the basis for the creation of a new Tibetan astrological calendar. (2) .

Tantra also contains the teaching of the subtle internal structure of the human body. To enter the deep practices of the completion stage, the practitioner must imagine the structure of his own spiritual body with its energy channels, winds (pranas), drops (bindu) moving through these channels and staying at special points of the body. The nadis (energy channels), pranas (energies) and the creative drops of our body are called internal Kalachakra in tantra and form the basis for purification in tantra practice.
Until today, the line of succession in the transmission of the Kalachakra teachings is continuous. His Holiness the 14th Dalai Lama gives the Kalachakra empowerment all over the world. (The practice of any tantra is possible only after initiation. And initiation follows after taking certain vows and commandments.) From the Dalai Lama's autobiography, Freedom in Exile:

"In the summer of 1953, as far as I remember, I received the Kalachakra empowerment from Ling Rinpoche. This is one of the most significant empowerments in the tantra tradition, and is of particular importance for peace on Earth. Unlike other tantric rituals, it is given to large gatherings of people. The empowerment Kalachakra is very difficult, and preparation for it takes from a week to ten days, and the initiation itself lasts three days.One of its elements is the construction of a large mandala from colored powders, that is, a two-dimensional representation of a three-dimensional symbol.When I first saw one such a mandala, I was just beside myself just looking at it, it looked so amazingly beautiful.

The ceremony itself is preceded by a month-long seclusion. I remember this initiation as a very moving experience that had a profound effect on both Ling Rinpoche and me. I understood that I was greatly honored to take part in a tradition performed by countless generations of followers of the highest spiritual masters. When I sang the last stanza of the prayer-dedication of merit to all living beings, I was so excited that my voice was interrupted by excitement; then I began to consider that this was a favorable sign, although at the time I did not think anything of the sort. Now it seems to me that it was a premonition that I would be able to give more Kalachakra empowerments than any of my predecessors, and in all corners of the Earth. This is true, despite the fact that I am by no means the most competent person in this."

With the advent of the Kalachakra Tantra in Tibet and the introduction of a new calendar, Tibetan historical dates began to be brought into line with the new chronology. Based on various sources, the compilers of the chronological series sometimes came to different conclusions. On the page "Tibetan Year and Determination of Historical Dates", an example is considered with the determination of one of the key dates in the history of Tibetan Buddhism - the year of the birth of King Trisong Detsen.

Images of Kalachakra.

Lecture on the essence of the teachings of Kalachakra Tantra (avi 484 Mb. 1:10:54).
Excerpts from the book: "The Inner Kalachakra Tantra" (pdf 276 Kb.) .
Translation-compilation of the chapters of the book Wesna A. Wallace - The Inner Kalacakratantra (pdf 276 Kb.).

Taking the Kalachakra Initiation.

Sadhanas:


Notes.

1 – American scholar and practitioner of Kalachakra, Alexander Berzin, who worked as an interpreter for His Holiness the 14th Dalai Lama for many years, writes in his book Taking the Kalachakra Empowerment:

"In order to unite his people, King Manjushri Yashas followed the advice of the Buddha to use the language and metaphors of the audience to which he preached. Since most of his subjects were Hindus, he freely borrowed Hindu images, concepts and terminology. He called himself and his successors the rulers of Kalka Kalki is the tenth and final incarnation, an avatar of the Hindu god Vishnu, who will come in the future as a messiah to fight in an apocalyptic war.In Hindu Puran literature, Kalki is born in Shambhala, located in the mountains of present-day North Uttar Pradesh in India.Maybe Manjushri- Yashas simply borrowed the name Shambhala to refer to his kingdom, and it was never really called by that name."

King Manjushri Yashas, who lived in the second century BC, made a number of predictions about the future. Among them it is said that during the reign 21st ruler of Kalka, King Aniruddha(reign time according to tantra: 1927-2027), Buddhism and Kalachakra will be on the verge of extinction in Tibet, Mongolia, China and most of Asia.

It is also said that the time of the decline of spirituality will last until the advent of 25th ruler of Kalka, Rudra Chakrin(Skt. Raudra Chakri, Rudra Chakrin / Tib. Dragpo Khorlo Chen, Rigden Dragpo, "Wrathful with the Wheel [of the Law]"; reign: 2327-2427; victory over the barbarians in 2424).

According to the prediction, during the reign of Rudra Chakrin, as a result of the barbarian invasion, a war will unfold on Earth with anti-spiritual forces, which will not be limited to this planet. Manjushri Yashas advises the people of this era to unite in the same way as the subjects of his kingdom did in the face of a threat. The prediction says that forces from outside Shambhala, led by the 25th ruler of Kalka, will arrive at this time in flying ships to turn the tide of the battle and break up the invading hordes..

2 - 1027 became the first year of the new astrological calendar in Tibet. The sixty-year cycle used in the Kalachakra Tantra was the basis of the Tibetan calendar. Modern astrologers associate this cycle with the periods of revolution around the Sun of Jupiter (11.86 years ~ 12 years) and Saturn (29.46 years ~ 30 years). In Kalachakra, which emphasizes astrology, these planets are treated in the same way as Mercury, Venus, Mars, the Sun and the Moon. (The seven days of the week are ruled by their respective planets.)

In addition, Kalachakra speaks of special astrological planets. Rahu And Kalagni(full correspondence to Rahu and Ketu in Hindu astrology, in reality, these planets symbolize the northern and southern nodes of the Moon's orbit / obviously, Rahu is associated with a lunar eclipse, Kalagni with a solar eclipse). In Kalachakra astrology, 12 signs of the zodiac are considered, but, in addition to these zodiac constellations, it also considers 27 other constellations. In the latter case, the ecliptic is divided into 27 constellations. Each constellation and each day of the week is assigned one of the four elements - earth, water, fire, air or wind.

By comparing the element of the day of the week with the element of the constellation, where the Moon is on that day at a certain time, the auspiciousness of the moment for such actions as a battle, meditative seclusion, going to monasticism, etc. is determined. Tibetan astrologers put this knowledge at the basis of the new calendar. By that time, they were aware of the Chinese chronology system, which uses a combination of 12 symbolic animals and five primary elements. (This system is said to have taken root in Tibet thanks to Wencheng, the Chinese wife of King Songtsen Gampo.

According to some studies, the Chinese tradition of chronology is based, in turn, on the astrological system of the ancient Himalayan state of Shang Zhung.) Tibetan astrologers compared the years of the 60-year Kalachakra Tantra cycle with animals and elements from Chinese tradition. Based on the synthesis of these two systems, a new lunisolar calendar was formed. The Tibetan calendar also considers 27 constellations, each of which has its own name and serial number (the numbers go from 1 to 26, and the 27th constellation has the number 0). The 21st constellation is associated with two constellations (they have similar characteristics), so sometimes 28 constellations are spoken of.