Rigdzin Chökyi Dragpa’s Coemergent Kalachakra
Kalachakra
Dear friends around the world,
Tantra is said to be a ‘quick method’ towards achieving liberation and enlightenment in this very lifetime itself. Buddha Shakyamuni was said to have used tantric methods to harness and redirect the body’s psychic energies in order to uncover the true nature of the mind and thereby gain swift enlightenment.
The basis of tantra lies in the network of 72,000 psychic channels that run throughout the body. The energies that run on these channels regulate bodily functions, and the mind is said to ride on top of these energies that course throughout these channels. The practice of tantra is similar to Chinese acupuncture treatment in which needles are inserted into specific points to heal the body of pain and various other ailments. In tantric practice, recitation of a deity’s mantra, combined with visualisation of the placement of certain deities throughout the body, serve as the ‘needles’ that regulate and harness the psychic energies in order to purify and transform the mind. This is a brief explanation to give an overview of the practice of tantra.
Buddha Shakyamuni was said to have taught several important tantric cycles of teachings like the Guhyasamaja Tantra, Cakrasamvara Tantra, Hevajra Tantra and so forth. Amongst all these teachings, the Kalachakra Tantra is considered one of the most complex teachings that the Buddha ever taught.
The Kalachakra Tantra in brief
In the ancient language of India, the word ‘Kalachakra’ means the “Wheel of Time”. This wheel of time refers to:
- An outer wheel, or a natural order, that charts out the physical universe, along with the movement of the elements
- The inner wheel that deals with the inner workings of the mind and the interdependent lives of sentient beings
- The other wheel of time, which is basically the set of teachings contained within the Kalachakra Tantra that allows practitioners to free themselves from cyclic existence and thereby gain liberation and enlightenment
It was said that Buddha Shakyamuni transformed his appearance into the enlightened deity Kalachakra in Dharanikota, India in order to teach this tantra. In fact, the Buddha at that time was receiving a visitor, Suchandra, the king of Shambhala. The king was initiated into this tantra and he returned to his kingdom and continued to practise intensely, eventually mastering this tantra.
The king then transmitted the Kalachakra practice to his subjects and thereafter it became a main practice of Shambhala, with the practice being proliferated to and by the next generation of rulers. Later, great scholarly kings of Shambhala like Pundarika and Manjushrikirti composed essential commentaries to the tantra and condensed the root tantric text into shorter texts.
The lineage of the Six Branches Yoga
Today, there are two authentic lineages of the Kalachakra Tantra, one according to Rahula Shribhadra (the Ra tradition) and the other according to Dro Lotsawa (the Dro tradition). According to both traditions, an Indian pandit was the first to receive the Kalachakra Tantra back from the rulers of Shambhala. This took place in 966 C.E.; in the Ra tradition, the Indian pandit is known as Chilupa, while in the Dro tradition he is known as Kalachakrapada the Elder.
In the 10th Century, this Indian master was travelling to Shambhala to receive the Kalachakra teachings. Along the journey, he encountered the Shambhala King Durjaya manifesting as Manjushri. The king initiated him into the Kalachakra Tantra and upon his return to India, Kalachakrapada the Elder defeated the great Indian master Naropa in debate.
Naropa (far right) was abbot of Nalanda Monastery when he was defeated in debate by Kalachakrapada the Elder. As a result, Naropa was initiated into the practice of Kalachakra which he subsequently proliferated.
In those days, it was the custom that if one should be defeated in debate, then that person would be initiated into the practices of the debate victor. Thus Naropa, who was the abbot of Nalanda Monastery at the time, received the Kalachakra initiation and became known as Kalachakrapada the Younger.
It is said that the abbot Naropa transmitted the initiation and instructions on Kalachakra to his Kashmiri disciple Somanatha. Somanatha later travelled to Tibet and worked with Dro Lotsawa to translate the Kalachakra Tantra. Somanatha also gathered many other students, amongst them Yumo Mikyo Dorje who would eventually establish the Jonang tradition. This lineage emphasises the yogic practice of the Six Branches of Yoga, which is the completion stage practice of the Kalachakra Tantra.
Later, another Indian disciple of Naropa by the name of Rahula Shribhadra escaped the fall of Nalanda Monastery. He found his way to Tibet and transmitted the Kalachakra instructions to many Tibetan masters including Chal Lotsawa, Chak Lotsawa and Sakya Pandita. Thus, he establish the Ra lineage of the Kalachakra Tantra.
Both of these lineages were later absorbed into the Drikung Kagyu tradition. In the 17th Century, the Drikung Kagyu master Rigdzin Chökyi Dragpa, who would become known as the first Chungtsang Rinpoche, received instructions on both lineages. Rigdzin Chökyi Dragpa was well-known to take essential teachings of the sutras and tantras, as well as important lineage instructions, and produce easy sadhanas and commentaries that continue to be used to this day.
Therefore, Rigdzin Chökyi Dragpa combined the essence of both lineages of the Kalachakra Tantra in a manner that would be easy for sincere practitioners to attain complete enlightenment in a single lifetime. In his text below, Rigdzin Chökyi’s Coemergent Kalachakra & The Six Branches of Yoga uniquely contains the instructions of both lineages. Within the first part, there is a section that includes the generation stage instructions by Rahula Shribhadra. The second half contains the completion stage instructions by Somanatha.
Anyway, this is just a short explanation into the background and origins of the powerful Kalachakra Tantra. I hope that you found it beneficial. Please note that the text and commentary below is ONLY for practitioners who have received the appropriate initiation to carry out this practice. Those who have not received the proper initiatory rites are strongly discouraged from reading and visualising any of the teachings thus described. I placed the text here for the convenience of initiated practitioners, as the texts can be openly found in Tibetan monasteries. The commentary has been translated into English also but again you will need initiation to read it. Thank you.
Tsem Rinpoche
Disclaimer: This text is presented here for strictly educational, non-commercial purposes only and no profit is being derived from making it available here.
- Rahula Sribhadra’s Tradition (JPG)
- Somanatha’s Tradition (JPG)
- Rahula Sribhadra’s Tradition (text)
- Somanatha’s Tradition (text)
- Downloadable Images
Download PDF here
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Go to Somanatha’s Tradition (JPG)
Download PDF here
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Click to enlarge
Download PDF here
Coemergent Kalachakra &
The Six Branches of Yoga
By Rigdzin Chökyi Dragpa
History of the Drigung Kagyü Coemergent Kalachakra Generation and Completion Stage Practices
Kalachakra means the “Wheel of Time”. There is the outer wheel of time that charts the outer universe and the movements of the elements. There is the inner wheel of time that consists of looking at the minds and lives of sentient beings. Then, there is the other wheel of time. The other wheel of time is a set of special instructions on how sentient beings trapped in the worlds of cyclic existence might meditate to free themselves from the shackles of ignorance and afflictive emotions, through the revelations of the Kalachakra Tantra.
The Kalachakra Tantra was taught by the Buddha Shakyamuni, who manifested as the enlightened deity Kalachakra in Dharanikota. The tantra was first requested and received by Suchandra, the king of Shambhala. In the magical land of Shambhala, the Kalachakra tantra was then practiced and transmitted from one generation to the next. Great kings, like Pundarika and Manjushrikirti, composed essential commentaries upon it and condensed it into shorter forms. The Indian master Kalachakra Mahapada traveled to the land of Shambhala in his visions and received the Kalachakra empowerments, transmissions, and pith instructions.
He passed these instructions to his disciple Kalachakrapada the younger, the great master of Nalanda, Lord Naropa. The great master Naropa transmitted these instructions to his Kashmiri disciple Somanatha, who travelled to Tibet. In Tibet, Somanatha helped the translator Dro Lotsawa translate the Kalachakra. Somanatha also had many other students like Yumo Mikyo Dorje, the grandfather of the Jonang tradition. These lineages focused heavily on the yogic style of practicing the completion stage aspects of the Kalachakra in the system that is known as the Six Branches of Yoga.
Later, another disciple of Naropa’s lineages came to Tibet by the name of Rahula Shribhadra. He transmitted the Kalachakra instructions to many, including Chal Lotsawa, Chak Lotsawa, and Sakya Pandita. Both of these two lineages from the Indian masters Somanatha and Rahula Shri Bhadra became absorbed into the Drigung Kagyü tradition.
Eventually, these were transmitted to the 17th century Drigung Kagyü master Rigdzin Chökyi Dragpa, who later became known as the first Chungtsang Rinpoche. Rigdzin Chökyi Dragpa was a master of the old translation traditions and the new translation traditions of Tibet. He condensed the vital heart essence of the sutras, tantras, and lineage pith instructions into easy to practice sadhanas and commentaries that have been used and practiced to this very day.
Here, in this book, are two sets of instructions. First, there are the generation stage instructions of Rahula Shribhadra. Second, there are the completion stage instructions of Somanatha. Together, these two texts by Rigdzin Chökyi Dragpa comprise the basis for sincere practitioners to attain complete enlightenment in a single lifetime, through the extraordinary methods revealed in the Kalachakra tantra.
Sadhana of Rahula Sribhadra’s Tradition of Coemergent Kalacakra
From the Perfect Yoga Sadhanas of Four Types of Coemergent Deities of the Unsurpassed Yoga Tantras
rang nyi ke chig gi chom den de lhen chig kye pei kur sal war gyur
Instantly I clearly appear as the coemergent form of the Bhagavan, [Kalacakra].
Inner Offerings
om khandra ro he hung hung phat
Om khandarohe hum hūm phat (By this, the inner offering is cleansed.)
om swa bha wa shuddhah sarwa dharmah swa bha wa shuddho ham
Om svabhāvaśuddhāh sarvadharmāh svabhāvaśuddho ‘ham (By this, it is purified.)
tong pei ngang le yam le lung ram le mei kyil khor gyi teng du
From the state of emptiness Yam transforms into wind. Ram transforms into a mandala of fire.
om ah hung le thö pei gye bu sum la ne pei
Above this Om Āh Hūm transform into a hearth of three human skulls.
ah le thö pa yang shing gya che wei nang du
Upon this rests A, which transforms into a vast and spacious skull cup.
ü dang chog zhir hung om kham am tram dang
Inside this in the center and four directions are Hūm Om Kham Ām Tram
bam mam lam pam tam le dü tsi nga dang
and Bām Mām Lām Pām Tām.
drön ma ngar gyur pa rang rang gi sa wön gyi tshen pa lung gi kyö
These are transformed into the five nectars and five meats, marked by their respective seed syllables.
me bar zhing köl we sa wön dang che pei dze nam zhu wa
The wind is stirred. The fire is kindled. The nectar is boiled.
Through this, the seed syllables together with the substances melt.
nyi ma char ka ta wüi kha dog chen
They are endowed with a color like the rising sun.
de lang pa le drub pei ngül chüi dog dang tsung pe khatwamga kha og tu ta wa
From the vapor a khatvānga is produced that resembles the color of mercury, facing downward.
de nyi kyang zhu ne chü dang yer me dun dre pei teng du
This also melts and is inseparably mixed into the elixir. Above this
ah ah i i u u ri ri li li eh eh oh oh am ah ka kha ga gha nga
a ā i ī u ū r r l l e ai o au am ah ka kha ga gha na
tsa tsha dza dzha nya tra trha dra drha nra ta tha da dha na pa pha ba bha ma
ca cha ja jha ña ta tha da dha na ta tha da dha na pa pha ba bha ma
ya ra la wa sha ka sa ha ksha yong su gyur pa le om ah hung
ya ra la va śa sa sa ha ksa are completely transformed into Om Āh Hūm,
teng ne teng du tseg te ne pa le kyil khor gyi lha nam trö
stacked one above the other. From these the deities of the mandala emanate.
sem chen gyi dön je ne nyom par zhug pe yi ge sum la thim
the deities enter into union. By this, they dissolve into the three syllables.
Having acted for the benefit of sentient beings,
yi ge sum yang dam tshig gi dü tsi dang nyi su me par gyur
The three syllables and the nectar of samaya then become non-dual. (Thus bless and then taste.)
Preliminary Torma
om khandra ro he hung hung phat
Om khandarohe hum hūm phat (By this, it is cleansed.)
om swa bha wa shuddhah sarwa dharmah swa bha wa shuddho ham
Om svabhāvaśuddhāh sarvadharmāh svabhāvaśuddho ‘ham (By this, it is purified.)
tong pei ngang le yam le lung ram le mei kyil khor gyi teng du
From the state of emptiness Yam transforms into wind. Ram transforms into a mandala of fire.
om ah hung le thö pei gye bu sum la ne pei ah le thö pa yang shing
Above this Om Āh Hūm transform into a hearth of three human skulls.
Upon this rests Ah, which transforms into a vast and spacious skull cup.
gya che wei nang du ü dang chog zhir hung om kham am tram dang
Inside this in the center and four directions are Hūm Om Kham Ām Tram
bam mam lam pam tam le dü tsi nga dang
and Bām Mām Lām Pām Tām.
drön ma ngar gyur pa rang rang gi sa wön gyi tshen pa lung gi kyö
These are transformed into the five nectars and five meats, marked by their respective seed syllables.
me bar zhing köl we sa wön dang che pei dze nam zhu wa
The wind is stirred.The fire is kindled. The nectar is boiled.
Through this, the seed syllables together with the substances melt.
nyi ma char ka ta wüi kha dog chen
They are endowed with a color like the rising sun.
de lang pa le drub pei ngül chü dog dang tshung pe khatwamga kha og tu tawa
From the vapor a khatvānga is produced that resembles the color of mercury, facing downward.
de nyi kyang zhu ne chü dang yer me dun dre pei teng du
This also melts and is inseparably mixed into the elixir. Above this
ah ah i i u u ri ri li li eh eh oh oh am ah ka kha ga gha nga tsa tsha dza dzha nya
a ā i ī u ū r r l l e ai o au am ah ka kha ga gha na ca cha ja jha ña
tra trha dra drha nra ta tha da dha na pa pha ba bha ma ya ra la wa sha ka sa ha ksha
ta tha da dha na ta tha da dha na pa pha ba bha ma ya ra la va śa sa sa ha ksa
yong su gyur pa le om ah hung teng ne teng du tseg te
are completely transformed into Om Āh Hūm, stacked one above the other.
ne pa le kyil khor gyi lha nam trö sem chen gyi dön je ne
From these the deities of the mandala emanate. Having acted for the benefit of sentient beings,
nyom par zhug pe yi ge sum la thim
the deities enter into union. By this, they dissolve into the three syllables.
yi ge sum yang dam tshig gi dü tsi dang nyi su me par gyur
The three syllables and the nectar of samaya then become non-dual.
om kha kha kha hi kha hi
Om kha kha khāhi khāhi
sarwa yaksha raksha sa bhuta preta pishatsa ünmada apasmara dra ka dra ki nya da ya
sarvayaksa rāksasa bhūta preta piśāca unmāda apasmāra dāka dākinya dayā
i mam ba lim gri hnentu sa ma ya rakshentu sarwa siddhi me tra yattshentu
imam balim grhnantu samaya raksantu sarvasiddhim me prayacchantu
ya the bam ya thektram bhundza tha pi ba tha
yathaivam yathestam bhuñjatha pibhatha
dzi gra tha ma ti tra ma tha ma ma sarwa ka ra ta ya sat su kham bi shuddha ye
jigratha mātikramatha mama sarvakāratāya satsukham viśuddhayé
sa ha ya ka bha wen tu hung hung phat swa ha (3x)
sahāyaka bhavantu hum hūm phat svāhā. (Thus it is offered, reciting three times.)
lha yi tshog nam ma lü dang lu yi tshog nam ma lü dang
All devas without exception; all nāgas without exception;
nö jin tshog nam ma lü dang sin pöi tshog nam ma lü dang
all yaksas without exception; all rāksasas without exception;
jung pöi tshog nam ma lü dang yi dag tshog nam ma lü dang
all bhūtas without exception; all pretas without exception;
sha zei tshog nam ma lü dang nyo je tshog nam ma lü dang
all piśācas without exception; all unmādas without exception;
je je tshog nam ma lü dang khan dröi tshog nam ma lü dang
all apasmāras without exception; all dākinīs without exception;
ma möi tshog nam ma lü dang ma lü pa ni tham che dag
all mātaris without exception; all of you without exception;
dir sheg dag la gong su söl chö jin tor ma di zhe la
I request that you come here and listen to me! Please accept this ritual torma offering!
nal jor dag chag khor che la ne me tshe dang wang chug dang
To us yogins together with our retinues grant all the attainments of freedom from disease,
pal dang drag dang kal wa zang long chö gya chen kün thob ching
longevity, mighty power, glory, renown, good fortune, and vast riches and prosperity!
zhi dang gye la sog pa yi le kyi ngö drub dag la tsöl
Bestow upon us siddhis of pacifying, increasing, and the rest of the activities!
dam tshig chen gyi dag la sung ngö drub kün gyi ka drin tsöl
Those of you that have samayas, please protect us! Bestow to us the kindness of all the siddhis!
dü min chi dang ne nam dang dön dang geg nam zhi wa dang
Pacify untimely death, all types of disease, obstructers, and forces of negativity!
mi lam ngen dang tshen ma ngen je tem ngen pa me par dzö
Eliminate evil dreams, negative omens, and dark magic curses of evil sorcery!
jig ten de zhing lo leg dang dru nam phel zhing chö phel dang
Cause happiness in the world, years of good harvest, fine crops,
and dharma teachings to grow and increase!
de leg tham che drub pa dang yi la dö pa kün drub dzö
Bring about every type of joy and happiness! Completely accomplish our each and every wish!
The Offerings
om khandra ro he hung hung phat
Om khandarohe hum hūm phat (By this, they are cleansed.)
om swa bha wa shuddhah sarwa dharmah swa bha wa shuddho ham
Om svabhāvaśuddhāh sarvadharmāh svabhāvaśuddho ‘ham (By this, they are purified.)
tong pei ngang le ah le thö pei nang du hung yong su gyur pa le chö yön zhal sil
From the state of emptiness A transforms into a skull cup. Inside this Hum is completely transformed into offering water, water for washing the mouth, sprinkling water,
sang tor zhab sil me tog dug pö nang sal dri chab zhal ze
water for washing the feet, flowers, incense, lamps, perfumes, foods,
röl mo nam dang shing thog pa me pa jang chub sem pa
and music, all pure and unimpeded like the cloud banks of
kün tu zang pöi nam par thar pa le jung wei chö pei trin phung ta wu
offerings from the life story of the bodhisattva Samantabhadra.
pa wo dang nal jor ma nam gye pa kye nü par gyur
The dākas and yoginis become powerfully aroused with delight.
om badzra argham ah hung om badzra ah tsa ma nam ah hung
Om vajrārgham āh hūm Om vajracamanam āh hūm
om badzra troksha nram ah hung om badzra padyam ah hung
Om vajraproksanam āh hūm Om vajrapādyam āh hūm
om badzra pukpam ah hung om badzra dhu pam ah hung
Om vajrapuspam āh hūm Om vajradhūpam āh hūm
om badzra ah lo kam ah hung om badzra gendham ah hung
Om vajrālokam āh hūm Om vajragandham āh hūm
om badzra ne wi dyam ah hung om badzra shapda ah hung
Om vajranaividyam āh hūm Om vajraśapda āh hūm
Going for Refuge
dag dü deng ne zung te jang chub nying po la chi kyi bar du
From now until I have come to the essence of enlightenment
chog chu dü sum gyi de zhin sheg pa tham che kyi ku sung thug
I go for refuge in the sublime, kind root and lineage Gurus
yön ten trin le tham che chig tu dü pei ngo wor gyur pa
who are the unified essence of all the body, speech, mind, qualities, and activities of all Tathāgatas
chö kyi phung po tong trag gye chu tsa zhii jung ne
of the ten directions and three times,
phag pei gen dün tham che kyi nga dag
source of the 84,000 aggregates of dharma,
drin chen tsa wa dang gyü pei la ma dam pa nam la kyab su chi’o
sovereign of all the noble sanghas!
yi dam kyil khor gyi lha tshog nam la kyab su chi’o
We go for refuge in the assemblies of deities of the yidam mandalas!
sang gye chom den de nam la kyab su chi’o
We go for refuge in the victorious and transcendent Buddhas!
dam pei chö nam la kyab su chi’o phag pei gen dün nam la kyab su chi’o
We go for refuge in the true dharmas! We go for refuge in the noble sanghas!
pa wo khan dro chö kyong sung mei tshog
We go for refuge in the assemblies of vīras, dākinīs, and dharma protectors
ye she kyi chen dang den pa nam la kyab su chi’o (3x)
endowed with eyes of primordial wisdom! (Three times.)
rang gi thug kei hung le ö zer trö pe dorje ra wa dru zhi pa chog kyi dog chen du gyur
Light rays from the Hūm at my heart center are transformed into a
square vajra enclosure that has the colors of the four directions.
og tu hung le na tshog dor jei te war hung gi tshen pa le ö trö pe
Below a Hūm transforms into a viśvavajra marked in the center by a Hūm. From this,
sa zhi na tshog dor jei rang zhin dang dor jei ra wa
light is emanated, which is transformed into the ground of viśvavajras, the vajra enclosure,
teng du dor je tse nga pei nam pa chen kyi dei dra wa dang
the arrow net above with the form of five-pointed vajras,
gur gyi nang du la dre dang chi röl du dorje me pung bar we bar me du khyab par gyur
the vajra tent, the vajra canopy inside that, and the blazing mass of vajra fire
around the outside, all-pervasive without interruption.
om me di ni badzri bha wa badzra bendha hung om badzra tra ka ra hung bam hung
Om medinī vajribhava vajrabandha hūm Om vajraprākāra hūm vam hūm
om badzra pandza ra hung pam hung om badzra bi ta na hung kham hung
Om vajrapañjara hūm pam hūm Om vajravitāna hūm kham hūm
om badzra sha ra dza la tram sam tram om badzra dzwala ana larka hung hung hung
Om vajraśarajāla tram sam tram Om vajrajvalānalārka hūm hūm hūm
rang gi nying gei sa wön gyi ö kyi chog chüi gyal wa khor dang che pa kyil khor pei
By light from the seed syllable at my heart center, the victorious ones of the ten directions together
nam par dün gyi nam khar chen drang
with their retinues are invited to the space before me in the form of a mandala.
om sarwa tathagata guru dewa drakini sapariwara argham tratittsha swaha
Om sarvatathāgata guru deva dākinī saparivāra argham pratīccha svāhā
padyam pukpam dhupam alokam gendham newidyam shapda
pādyam puspam dhūpam ālokam gandham naividyam śapda
gang gi drin gyi de chen nyi ke chig nyi la char wa gang
Through your kindness the nature of great bliss fully arises instantaneously.
la ma rin chen ta wüi ku dor je chen zhab pe la dü
O’ Guru your form is like a jewel. Vajra Holder, I bow at your lotus feet! (Thus praise.)
kön chog sum la dag kyab chi dig pa mi ge so sor shag
I go for refuge unto the three jewels. I confess every non-virtue and misdeed.
dro wei ge la je yi rang sang gye jang chub yi kyi zung
I rejoice in the virtues of wanderers. In my mind I hold on to awakening.
sang gye chö dang tshog chog la jang chub bar du dag kyab chi
In the Buddha, dharma, and great assembly, I take refuge till enlightenment is reached.
rang zhen dön ni rab drub chir jang chub sem ni kye par gyi
To accomplish the aims of self and others, I shall arouse the mind of awakening.
jang chub chog gi sem ni kye gyi ne sem chen tham che dag gi drön du nyer
Having aroused the mind of great awakening, as my guests, I shall take care of every being.
jang chub chö chog yi ong che par gyi dro la phen chir sang gye drub par shog (3x)
I shall practice pleasing bodhisattva conduct. May Buddhahood be achieved to help all beings! (Thus recite three times.)
tshog zhing nam rang la thim par gyur
The fields of accumulation dissolve into me.
sem chen tham che de wa dang de wei gyu dang den par gyur chig
May all sentient beings have happiness and the cause of happiness!
sem chen tham che dug ngal dang dug ngal gyi gyu dang drel war gyur chig
May all sentient beings be freed from suffering and the cause of suffering!
sem chen tham che dug ngal me pei de wa dang min drel war gyur chig
May all sentient beings not be separate from happiness that is without suffering!
sem chen tam che nye ring chag dang nyi dang drel we
May all sentient beings abide in the great equanimity that is freed from both closeness and distance,
tang nyom chen po la ne par gyur chig (3x)
attachment and aversion! (Thus cultivate the four immeasurables, reciting this three times.)
om shu nya ta dznya na badzra swa bha wa atma ko ham
Om śūnyatājñāna vajrasvabhāva ātmako ‘ham
tong pei ngang le sung khor gyi ü su jung wa rim tseg ri rab dang che pei nang du
From the state of emptiness, in the center of the protection wheel,
upon the stacked elements together with Mount Meru,
dor je ra gur jig dü kyi me tar bar wa me ri dang che pa bar wei te war
at the middle of the vajra fence, tent, together a mountain of fire blazing like the fire
dhrum le rin po che na tshog le drub pei zhal ye khang
of an apocalypse is the syllable Bhrūm. That syllable transforms into an immeasurable palace
dru zhi go zhi tsig pa rim pa ngadang den pa tshen nyi tham che yongsu dzog par gyur
with four corners, four doors, five stories, and all characteristics fully complete.
zhal ye khang gi nang du na tshog pe nyi dra chen gyi den la
Inside the immeasurable palace, upon a multi-colored lotus, sun, and Rahula seat,
rang nyi ke chig gi chom den de dü kyi khor lo
I instantly appear as the Bhagavan Kalacakra.
ku dog ngön po zhal chig chen sum pa zhal che wa tsig pa
I am blue in color with one face and three eyes. My lips reveal bared fangs.
chag nyi kyi the bong ser po dzub mo kar po
The thumbs of my two hands are yellow. My index fingers are white.
gung mo mar po sin lag nag po the’u chung jang gu
My middle fingers are red. My ring fingers are black. My little fingers are green.
sor mo nam kyi tshig kyi treng wa dang po nag po nyi pa mar po
The first rings of my finger joints are black. The second are red.
sum pa kar po chen dor je dang dril bu dzin pe yum la khyü pa
The third are white. My two hands hold a vajra and bell. My arms are embracing the mother.
zhab ye mar po kyang we dö lha mar pöi nying ga nen pa
My red right foot is extended and presses down on the heart of the red deity of desire.
yön kar po kum pe drag po kar po nen pa lha mo ga ma dang u mai dong men pe
My white left foot is drawn in and presses down on the [heart] of the white [deity] of wrath.
chom den de kyi zhab la khyü pa
The goddesses Gama and Uma are below, embracing the feet of the Bhagavan.
ral pai chö pen yid zhin gyi nor dang da che na tshog dor je tshen pa
My locks, bound by ribbons, are adorned by a wish-fulfilling jewel, crescent moon, and vishvavajra.
rü pai gyen cha dang rin po che dang dor je gyen ching tag pag kyi sham thab drol wa
I am adorned by bone ornaments, jewels, and vajras. I am wearing a loose tiger skin skirt.
ku tö la lang chen gyi ko lön chang wa
On the upper part of my body I am wearing a fresh elephant hide.
thal chen gyi chug pa dar chang dang chö chir thog kyi tre pai
My forehead is smeared with ashes. Around my waist are various silks and scarves.
pang du na tshog yum ku dog ser mo zhal chig chag nyi
Upon my lap is the mother, yellow in color with one face and two hands.
chen sum nga wa dri thö dzin ching
She has three eyes and is holding a curved knife and skull cup.
rü pai chag gya nga chang zhing cher mo tra che gyab tu dröl wa
She has five bone ornaments and is naked. Half of her hair is loose.
zhab ye kum yön kyang we yab la jor wa
Her right leg is drawn in and her left extended as she is in union with the father.
de wa che pöi rang zhin rin po che gyen pa yab yum dri ma me pai ö zer tro war gyur
We are adorned by jewels, the nature of great bliss.
The father and mother radiate immaculate rays of light.
lha yab yum gyi chi wor da wa la om kar po drin par pema la ah mar po
At crown of the father and mother deities upon a moon, is a white Om. In the throat,
nying gar na tshog dor jei te war hung ngön po
upon a lotus, is a red Āh. In the heart center, in the middle of a vajra, is a blue Hūm.
phem nying gar nyi ma la ne pei hung gi ö zer gyi
Phem By the light rays of the Hūm that abides on a sun disk in my heart center,
ye she kyi khor lo chog chüi jig ten gyi kham su zhug pei pa wo dang
the primordial wisdom mandala – all the dākas and yoginīs that
nal jor ma tham che dang wang gi lha nam dün gyi nam khar chen drang
reside in the realms of the worlds of the ten directions,
and the empowerment deities are invited to the space before me.
om shri heruka sapariwara argham tratittsha swaha
Om śrī heruka saparivāra argham pratīccha svāhā
padyam pukpam dhupam aloke gendhe newidyam shapda
(Offer up to śapda:) pādyam puspam dhūpam āloke gandhe naividyam śapda
dzah hung bam hoh ye she pa dang dam tshig pa nyi su me par gyur
Jah hūm vam hoh The primordial wisdom beings and the samaya beings become non-dual.
om yo ga shuddhah sarwa dharmah yo ga shuddho ham
(With the embracing mudrā recite:) Om yogaśuddhah sarvadharmah yogasuddho ‘ham
chö tham che thab she
All phenomena are pure as the yoga
yer me kyi nal jor du dag la dag kyang dei ngo wor dag go
of inseparable method and knowledge. I am also pure as the essence of that. (Thus pride is seized.)
ye she pa dang lhen chig chen drang pei wang gi lha nam nam khar zhug pa la
To the primordial wisdom beings and the simultaneously invited empowerment deities in space
om pantsa kula sapariwara argham tratittsha swaha
Om pañcakūla saparivāra argham pratīccha svāhā
padyam pukpam dhupam aloke gendhe newidyam shapda
(Offer up to śapda:) pādyam puspam dhūpam āloke gandhe naividyam śapda
de zhin sheg pa tham che kyi dag la ngön par wang kur du söl
I pray, all Tathāgatas, please bestow the actual empowerment upon me!
zhe söl wa tab pe wang gi lhe om sarwa tathagata ah bhi ke ka ta sa ma ya shri ye hung
Having prayed in this way, the empowerment deities say,
Om sarvatathāgata abhisekata samayaśriye hūm.
zhe sung zhing ye she kyi dü tsii gyün gyi wang kur we
Saying this, the empowerment is bestowed by the flowing stream of primordial wisdom nectar.
lha tam che de wa chen pöi dag nyi du gyur te chu lhag ma le
By this, all the deities become the very nature of great bliss.
yab yum nyi la gyal wa nga trül küi cha lug cheng gyi gyen gyur
From the excess liquid, the father and mother are crowned
by the five Buddha families possessing the nirmanakaya ornaments.
wang gi lha nam rang nyi la thim par gyur
The empowerment deities dissolve into me.
Outer Offerings
thug kei sa wön gyi ö zer
Arisen from the light rays of the seed syllable of my heart center,
le jung wei lha mo chö dze dzin pa nam khei kham kün ne gang we
are goddesses that hold offering substances. Through the realm of space becoming
kyil khor pa nam chö par gyur
full in every direction, offerings are made to the mandala deities.
om shri heruka sapariwara argham tratittsha swaha
Om śrī heruka saparivāra argham pratīccha svāhā
padyam pukpam dhupam aloke gendhe newidyam shapda
(Offer to śapda:) pādyam puspam dhūpam āloke gandhe naividyam śapda
Inner Offerings
lha tham che kyi jag hung le dorje karpo tse sum pe bu gü dü tsi drang ne söl war gyur
From the tongues of all the deities, as Hūm syllables, [emerge] white, three
pointed vajra tubes, by which the nectar is drawn up and consumed.
om ah mri ta swa da swa bha wa atma ko ham om ah hung
Om amrtasvada svabhāva ātmako ‘ham om āh hūm
om ah hung ho ham ka sha ma la wa ra ya hung phat om ah hung
Om ah hum ho ham ka sha ma la va ra ya hum phat om ah hum
om ah bi shwa ma tri hung phat so ha om ah hung
Om ah vishva matri hum phat om ah hum
om sarwa dharma pala om ah hung
Om sarva dharmapāla om ah hūm. (Thus offer a sprinkled drop of the inner offering.)
Secret Offerings
yab kyi sang wa mi mig pei ngang le hung le dor je kar po tse nga pa nor bu
At the secret place of the father, from the non-referential state, a white Hūm transforms into a
om gyi tshen pei bu ga phat ser pö kag pa
white, five-pointed vajra. The jewel is marked by an Om. The hole is blocked by a yellow Phat.
yum gyi sang wa mi mig pa le ah le pema mar po dab ma gye pa
From the non-referential secret place of the mother,
a red A transforms into a red eight petalled lotus.
ze’u dru eh tshen zhing de wa bab pei tsa hrih yig mar pö tshen pa
The pistil is marked by an A. The nādī of descending bliss is marked by a red Hrīh syllable.
yab yum nyom par zhug pe jang chub kyi sem chi wo ne drin par leb pe ga wa
Through the union of the father and mother, bodhicitta [descends] from the crown to the throat.
de ne nying gei bar chog ga
Through this, joy is experienced. From there to the heart center supreme joy is experienced.
de ne te wei bar khye ga de ne dor je nor büi
From there to the navel extraordinary joy is experience.
tse mor sön pe lhen chig kye pei de wa chen po nyam du nyong war gyur
From there, by coming to the tip of the vajra jewel, coemergent great bliss is experienced.
om sarwa ta tha ga ta ah nu ra ga na badzra swa bha wa atma ko ham
(With the mudrā of embracing:) Om sarvatathāgata anurāgana vajrasvabhāva atmako ‘ham.
Offering of Suchness
rang zhin me pe ne gom pe lha yi nying po gom je pa
To train in abiding devoid any self-nature is to cultivate the essence of the deity.
de nyi chö pa chen por dö sang gye tham che tog je pa’o
This is considered the greatest of offerings. It is the realization of all Buddhas!
Praise
chog jin dor je chog khyö dü yang dag thar gyur khyö la dü
(Accompanying with vajra and bell:) I bow to you the supreme vajra of supreme generosity!
I bow to you who became perfectly liberated!
tong nyi le jung khyö la dü sang gye jang chub khyö la dü
I bow to you who appeared from emptiness!
I bow to you who are the enlightenment of the Buddhas!
sang gye chag pa khyö la dü sang gye dö la chag tshal dü
I bow to you who are the attachment of the Buddhas!
I prostrate and bow to you who are the desire of the Buddhas!
sang gye gye pa khyö la dü sang gye rol pa la chag tshal dü
I bow to you who are the delight of the Buddhas!
I prostrate and bow to you who are the display of the Buddhas!
sang gye dzum pa khyö la dü sang gye zhe pa la chag tshal dü
I bow to you who are the smile of the Buddhas!
I prostrate and bow to you who are the laughter of the Buddhas!
sang gye sung nyi khyö la dü sang gye thug la chag tshal dü
I bow to you who are the enlightened speech of the Buddhas!
I prostrate and bow to you who are the enlightened mind of the Buddhas!
me pa le jung khyö la dü sang gye jung ba khyö la dü
I bow to you who arose from non-existence! I bow to you who appeared as the Buddha!
nam kha le jung khyö la dü ye she le jung khyö la dü
I bow to you who arose from space! I bow to you who arose from primordial wisdom!
gyu trül dra wa khyö la dü sang gye röl tön khyö la dü
I bow to you who are the magical web! I bow to you who are the feast of the Buddhas!
tham che tham che khyö la dü ye she ku nyi khyö la dü
I bow to you who are everything of everything!
I bow to you who are the kāya of primordial wisdom itself!
Completion Stage
dag nyi he ru kar ne pei küi nang du tsa sum khor lo zhi sal wei
Inside my body, abiding as the Heruka [Kalacakra], the three nādīs and four cakras clearly appear.
tsa dab so söi ü su chi wor ham kar po drin par om kar po
In the center of the channel petals of the respective cakras,
in my crown is a white Ham, in my throat is a white Om,
nying gar hung ngön po te war ah mar po ah le tum möi me bar
in my heart center is a blue Hūm, and in my navel is a red Āh. Candalī fire blazes from the Āh.
khor lo sum gyi yi ge seg shing ham le kar chei gyün bab pe
The syllables of the three cakras are burned.
Then, through the descending stream of the white element from the Ham,
yi ge sum lar sö te ne sum gyi yi ge le kyang dri ma me pei ö zer tro we
the three syllables are again restored. The syllables of the three places emanate stainless light rays.
de wa chen po nyam su nyong war gyur
Through this, great bliss is experienced. (Thus meditate for a long time.)
rang gi thug kei hung le ngag treng kar po jang chub sem kyi rang zhin chen
(When stirring from that meditation:) From the Hūm of my heart center a white mantra garland,
endowed with the nature of bodhicitta, [is emanated].
tsa u mei nang ne gyü sang wei dor je le thön yum gyi bha gar zhug
From inside my central nādī, the mantra garland streams through and leaves from my secret vajra.
ah wa dhu ti le thön te rang gi zhal du zhug
It enters into the bhaga of the mother. Leaving from her avadhūti, it enters into my mouth and
shing gyün min che du khor war gyur
[continues to] uninterruptedly circle around. (Recite with conviction.)
om ah hung ho ham ka sha ma la wa ra ya hung phat
om ah bi shwa ma tri hung phat
(The mantra of the Kalacakra father:) Om ah hum ho ham ka sha ma la va ra ya hum phat
(The mantra of the mother:) Om ah vishva matri hum phat
Dissolution Stage at the End of the Session
thug kei hung gi ö kyi ten zhal ye khang ö du zhu ne khor nam la thim
By the light of the Hūm of the heart center, the supporting
immeasurable palace melts into light and then dissolves into the retinue.
khor nam yum la yum yab la yab thug kei hung la thim
The retinue dissolves into the mother. The mother dissolves into the father.
The father dissolves into the Hūm of the heart center.
de yang zhab kyu khog pa go wo da tshe thig le na dei bar du dü te
The Hūm is also gathered from the u-vowel sign, the body, the head, the crescent moon,
na da yang mi mig par gyur
and the bindu, up to the nāda. Then, the nāda further becomes non-referential. (From this state:)
lar yang rang nyi he ru ka zhal chig chag nyi pa kyang gi
Once again I appear into the form of Heruka [Kalacakra] with one face and two arms
ne sum yi ge sum gyi tshen par gyur om ah hung
in the stance of the warrior with my three places adorned by the three syllables. Om ah hūm.
Thus enter into whatever activities in between sessions you need to do. Perform dedications and aspirations. When eating food, bless the food like the inner offering. Alternatively, to abbreviate, bless it by reciting Om ah hūm ha hoh hrīh three times. Clearly visualize the father and mother coemergent deities in your heart center upon a triangular mandala of fire. Visualize that your right hand is the filling ladle and that your tongue is a pouring ladle made of vajra material in the shape of the syllable Hūm. Offering the food as the essence of the five nectars, all the deities are satisfied. When washing, perform it like the vase empowerment. When sleeping, after the vessel and contents are dissolved into luminosity, perform the sleep of concentration according to the pith instructions. When waking, imagine that one is awakened by the requested songs of yoginīs. Then feel that you will take up working for the benefit of wandering beings. Furthermore, most importantly, outside the times of the generation stage, the completion stage, and recitation, and in between sessions you should make effort in saying prayers and doing other accumulations and trainings like building tsa tsas and so forth. At all times when doing the generation stage, completion stage, recitations, and in between sessions you should have the motivation of bodhicitta. This is a sublime key point!
The visualization practices of the oceans of tantras have been taught in great elaboration. Thinking that at this time of the five degenerations lifespans are short without free time and having the particular wish that those of low capacity, including myself, could easily practice, I, Dorje Rigdzin Chökyi Dragpa, a mantra holder from the Kyura family of Drigung, composed this in my thirty-seventh year, in the iron sheep year, in the ninth lunar month, on the tenth lunar day, at the great seat of Drigung. The one who wrote this down was the unwavering and faithful Ngari Lhamo Könchog Lhündrub.
Siddhi rastu mangalam bhawantu!
Download PDF here
The Six Branches of Yoga
From the Tradition of Kashmiri Somanatha’s
Non-Dual Kalachakra Completion Stage
Within the Six Branches of Yoga from the Tradition of Kashmiri Somanatha’s Non-Dual Kalachakra Completion Stage, the common and uncommon preliminaries are as before. There are the special preliminaries of the three isolations. With the body, speech, and mind, one gives up all worldly distractions, together with all dharma activities like the generation stage, mantra recitations, methods of concentration and so forth. Thus, one completely rests all things for seven days. The main part consists of the six branches of yoga. These can be categorized as the yogas of the vajras of enlightened body, speech, and mind that represent virtue in the beginning, middle, and end.
I. Virtue in the Beginning – The Yogas of the Vajra of Enlightened Body
This consists of the yoga of withdrawal and the yoga of concentration.
I.I. The Yoga of Withdrawal
As for the posture, the legs are in vajrasana. The hands are in vajra fists resting on the thighs. Other aspects of the posture are similar to the general concentration posture. The gaze is said to be “the gaze of the vajra crown protuberance”. For this, one gazes at a point twenty finger widths above where one would look, if looking down the tip of the nose. Thus, the gaze is focused up into the expanse of appearances.
In a state of visualizing yourself in the form of the solitary hero Kalachakra, one does the two main parts of this yoga. The first consists of the practice of the night time, “with a cover”. For this, in a dark building one brings the fully moving mind to focus intently upon the gaze and meditate. Also, there is the practice of the day, “without a cover”. With the posture and gaze as before, in the morning one looks into the west and in the evening one looks into the east. Thus, one holds the mind gazing into a cloudless sky. Sometimes, one holds the mind looking at the border between the tops of mountains and the sky. At such times, one pulls the lower winds slightly up.
By practicing at both times of the day and night, the ten signs like smoke and so forth will arise. If it is difficult for these to arise, one can do the ritual of abandonment. If excitement, dullness, and so forth arise, one can look at more elaborate methods to clear away hindrances, such as those found in the root texts and so on.
Of the ten signs, there are four signs of the night and six signs of the day. The four signs of the night are signs like smoke, mirages, space, and butter lamps. The six signs of the day are signs like blazing, the moon, sun, vajra, supreme part, and bindus. By those, confused clinging to the senses, the six collections, and the movements of the root and branch winds are stopped. The eclipse of five colored light, the bindus, small bindus, small forms, seed syllables, hand implements, and so forth arise.
Through the power of the truth and perfect generosity of the signs and their significance, even if one were to die at this point, one’s body would remain well and upright. Through continuing in that path, in seven lifetimes one will attain Buddhahood. Thus, one will accomplish the state of the complete three seats of the ultimate vajra mind.
I.I. The Yoga of Concentration
Having stability in the essence of the yoga of withdrawal, one meditates on the yoga of concentration. With the body as before, one meditates on the five concentrations. Seeing smoke and the other such signs is “knowledge”. Actually seeing them without having any conceptual clinging to those is “understanding”. Not having any clinging, even if there is just one or there appear many of the empty forms, is “discernment”. Realizing the inseparability of those outer empty forms and the inner mind, there is “joy”. When the signs of appearances arise inseparably as one taste, and one masters not clinging to them, there is unwavering “bliss”. In that way, through these five dharmas of concentration, forms, sounds, smells, tastes, sensations, and the outer and inner realities of the six collections all arise as empty forms. Striking that point, meditate.
When you have generated experience in that, there are all sorts of methods that one can use to enhance that meditation. Like the withdrawal practice of the day, look at the sky and fix the mind on the empty forms. After that, bring the gaze and the empty forms down and hold the mind on the pillars of the house and so forth. Train until those appearances of karma arise as empty forms and you realize that the empty forms arise as inseparable subject and object.
At night, focus the mind on breathing through the nostrils. Furthermore, at night meditate that inside your empty form as the deity, there is a blue central channel. The top leads to the aperture of Brahma and the bottom arrives at the secret place. On the right is the red rasana channel and on the left is the white lalana channel. Above, these channels reach the nostrils and below these reach into the central channel (four finger widths below the navel). Focus the mind at that point. The manner of meditation should be in accord with the five branches of concentration. When you focus the mind on the breath, when you see the color of that breath, make the aspiration that you are accomplishing the enlightened activity of that color. (Thus, one meditates on white, yellow, red, and green breaths to accomplish the pacifying, increasing, magnetizing, and wrathful activities.)
Furthermore, focus the subtle winds and mind at the heart center of the ordinary body without distraction. When bliss and heat arise, there will be a black line that appears in front. By continuing to focus on that, you will see the central channel. Then, gradually you will see all the channels and chakras. In the end, you will understand the nature of all the dharmas of secret mantra. Thus, you will see the truth of the first bhumi.
Then, there is enhancement through mixing with luminosity. When headed to sleep, the posture and so forth is as before. Focus the mind, subtle wind, and gaze on the empty forms in front. When about to sleep, focus the subtle winds, gaze, and mind on the tip of the nose for awhile, until it is stable. Then, stretch out and go to sleep in the sleeping lion posture. By this, one will either recognize deep or subtle luminosity. When you recognize it, practice in accord with the previously explained five branches of concentration.
To enhance practice through mixing practice with post meditation, it is as follows. Whether you are happy, sad, in between, sick, afflicted by demons, and so forth, no matter what arises, do not waver from seeing it as luminosity and emptiness. Thus, strike the vital point of practice with the five branches of concentration. By persevering in that way, all empty forms will be experienced as the single taste of luminosity and emptiness.
As for the signs, there will be subtle appearances of empty forms, dazzling radiance, pulsations of light, hard to bear sensations, and all sorts of lights will proliferate. These five fold signs occur. By uniting with the luminosity and emptiness of the mind, free from all aspect of conceptual clinging, these experiences will be transcended. The qualities of the five types of clairvoyance like having divine sight, knowing past lives, knowing the minds of others, realizing how one will die and pass from this life, and so forth will be understood. Ultimately, one will accomplish the state of the three complete seats of the Buddha Akshobhyavajra.
II. Virtuous in the Middle – The Yogas of the Vajra of Enlightened Speech
This has two parts: the yogas of pranayama (controlling the life-force) and holding.
II.I. The Yoga of Pranayama
In the traditions of other classes of tantras, it is said that the breath flowing through the right nostril is prana (life-force) and the breath flowing through the left is yama (control). However here, when breath flows through both nostrils it is “prana” and when one perseveres in striking that key point it is “yama”. The timeframe for this practice is from when one stably sees the empty forms until empty forms unceasingly appear while breath is moving evenly through the nostrils.
In a dark enclosure, the posture is looking up eighteen finger widths above the point in between the eyebrows. The heel of the right foot should be brought in to block the two secret channels. The left leg is placed in front of that. The arms can be crossed and put on the thighs. Also, fists can be made and crossed at the heart, whatever is more comfortable.
There are six parts of practice. First there is vajra recitation (1). When you inhale the breath of the life-force, meditate upon the Om, the enlightened body vajra. When the breath abides, meditate upon the Hum, the enlightened mind vajra. When the breath is exhaled, meditate upon the Ah, the enlightened speech vajra. Thus, focus the mind without distraction. In the end, the sign of training in shortening the inhalation and exhalation, while extending the abiding, is that the movement of the breath stops.
Elsewhere, in vajra recitation one abides with Ah and exhales with Hum. However here, that is incorrect. This is a particular special instruction here. When doing the vajra recitation with the breath, the mind is focused in the breath. Additionally, one should practice with the five branches of concentration as before.
Having trained in such, through the practice of filling up and emptying with a gentle breath, the breath enters into the central channel (2). If the breath is not moving evenly through both the two nostrils, one does the yogic exercises to cause the breath to straighten the channels and cause the breath to move evenly. Then, expel the stale winds, inhale with the four-fold vase breath, hold the breath for a long time, and perform the five branches of concentration with the mind.
When the breath enters the central channel (and the breath flows evenly through both nostrils), there is the forceful vase breath that binds the breath in the central channel (3). Expelling the stale winds through the nine-fold exercise, inhale through the two nostrils and fill up. Simultaneously, squeeze the back winds with force. Thus, hold the united vase breath for a long time and apply the mind as before. Through that, there are the signs that the breath enters and is bound in the central channel. Without the breath actually moving, for as long as the vase breath is held, the breath is stopped and the streams of conceptual thoughts are cut.
If through both of those methods, one does not cause the breath to enter the central channel and be bound there, through the fierce breath of the vigorous method (4), the pathways of the sun and moon are stopped. The posture is as before. One then binds the pulse just once in the beginning. Then, slowly one increases the number of breaths that one does this to one hundred, one thousand, and so forth. To bind the pulse too much in the beginning is an error and will only lead to the arising of confused appearances. By striking the vital points of the five branches of concentration at this time, in the end, the illusion-like luminosity of bliss and emptiness will arise. This is an ultimate profound key point. As for how you actually do the practice (of binding the pulse), you must ask your teacher.
There is then the secondary activity of the forceful transference of consciousness (5). Inside oneself clearly visualized as the deity, there is the central channel. Down to the navel it is green and below the navel it is blue. The top reaches the aperture of Brahma and the bottom goes through the secret place. At the level of the navel, there is the red element in the form of a triangular short A like a small torma. At the crown is the white element in the form of a upside down Ham syllable. At the heart center, is a black Hum, the essence of the mind.
When first training in this breath, breathe in from above. When pressing it down, the Ham syllable melts and dissolves into the Hum at the heart center. Pulling up the lower winds forcefully, the A stroke below the navel travels up to dissolve into the Hum. Binding the pulse, the Hum ignites. Then, imagine that indivisible mind and subtle wind exit from the aperture of Brahma. When training, visualize that there is a vajra cross blocking the aperture of Brahma. Thus, the Hum does not leave from the aperture of Brahma at this time. When resting, breath out and imagine that the three syllables come back to their own places. The signs having trained are similar to the general signs.
When it comes to performing the activity of transference at the time of death (6), the vajra cross is cleared away. As the Hum syllable flies into the air, forcefully bind the pulse for a long time. In the end, by mixing awareness and the expanse, supreme accomplishment will be attained. By blocking in that way, having blocked the lower door, expel the breath above. As for liberation, to block the flow of feces, block the left nostril and inhaling fiercely from the right nostril, press the breath down to the navel. When you cannot hold it any longer, block the right nostril and fiercely expel the breath. Thus, one is liberated. To block the flow of urine, by practicing in the opposite way, one is liberated.
There are many supplementary elements to the practice of pranayama by which many activities can be accomplished. These are clearly presented in my more elaborate instructions. After that, as for the ten cessations of the mandalas of the generation and completion stages, these are not presented here, because they are branch practices.
By these, all karmic breaths will move as primordial wisdom breaths, which will also begin to cease. The signs are that at one’s eyebrows, flesh, and skin will tremble, itch, and shudder. There will be unbearable sensations at the crown of the head. All the empty forms will arise much more clearly and blaze. For those with such signs, bodhisattvas will make offerings to you. By these, one will certainly and swiftly attain the state of the three complete seats of the Buddha Amoghasiddhi.
II.II. The Yoga of Holding
By bringing the winds and mind into the central channel through the practice of pranayama, in order to hold these in the channels and chakras, there is the yoga of holding. First, there is the preliminary of mixing the breath with the downward clearing wind. Performing the yogic exercises to straighten any crooked breath, the breath should be moving evenly through both nostrils. At this time, breathe out with a long Hum. Without breathing back in, breathe out little cries of Hum, fiercely pull up the downward clearing wind, and unite the ocean and Mount Meru many times. By doing this many times, you will control the downward clearing wind, and the sign of a rumbling belly will arise. At that time, breathe in from above and hold the vase breath for a long time. Thus, train.
For the main part, there is the vase breath of holding at the six places. In the inner body of yourself visualized as the deity. The three chakras are the same color as before. The top of the central channel goes to the crown protuberance and then turns to the point between the eyebrows. The bottom of the channel goes to the secret place and then out through the tube of the vajra (or lotus), where the sexual fluids stream. The rasana and lalana both lead to the nostrils above. Below the navel, the rasana turns forward and enters into the vajra (or lotus) and goes through the urethra, where urine flows. Below the navel, the lalana turns backwards to the channel where feces leave.
The three channels connect at the navel earth element chakra with sixty-four petals. At the heart center is the water element chakra with four inner petals that lead to eight outer petals. At the throat center is the fire element chakra with eight inner petals, sixteen outer petals, and then thirty-two petals outside of that. At the point between the eyebrows is the black wind element chakra with four inner petals, eight outer petals, and then sixteen petals outside of that. At the crown protuberance is the blue space element chakra with one main aspect and four petals below it. At the secret place is the green primordial wisdom element chakra with ten inner petals and sixteen outer petals. Visualize all this clearly.
With the body in the same posture as the time of vajra recitation before, breathe out with a long Hum syllable. Before inhaling, draw up the downward clearing wind with short Hums as before, and then inhale. Again, breathing out slowly and then inhaling, fill up. Fix your tongue to your upper palate, turn your eyes up, and do the vase breath from three to one hundred times, for as long as you are able to hold it. At the same time focus the mind and subtle wind without distraction at the navel chakra. At the end (of a series of three to one hundred breaths), visualize the navel chakra melting into light and dissolving into the heart center chakra. This is the navel vase breath.
Again, with the long and short Hums, perform the vase breath as before and focus the subtle winds and mind at the heart center. At the end (of a similar series of three to one hundred breaths), the heart center chakra melts into light and dissolves into the throat chakra. This is the heart vase breath.
Again, with the long and short Hums, perform the vase breath as before and hold the subtle winds and mind at the throat center. After that, the throat center chakra melts into light and dissolves into the forehead chakra. This is the throat center vase breath.
Again, with the long and short Hums, perform the vase breath as before and hold the subtle winds and mind at the forehead chakra. After that, the forehead chakra melts into light and dissolves into the crown protuberance chakra. This is the forehead vase breath.
Again, with the long and short Hums, perform the vase breath as before and hold the subtle winds and mind at the crown protuberance chakra. After that, the crown protuberance chakra melts into light and dissolves into the secret chakra. This is the crown protuberance vase breath.
Again, with the long and short Hums, perform the vase breath as before and hold the subtle winds and mind at the secret chakra. After that, the secret chakra melts into light and becomes a black Hum syllable. This travels up the central channel to the heart center. When it gets to the heart center, it becomes five-colored light. By this, your body together with the three channels overflows with light and blazes. Focusing your mind on this, hold vase breaths for as long as you can. At the end, like a fading five-colored rainbow, fading into non-conceptuality, abide in that state for as long as possible. At this point, if great bliss is too strong, there are visualizations and yogic exercises to abandon such and the like. These are laid out clearly in my own longer commentary on the six yogas (of the Kalachakra completion stage).
Then, there is drinking the inner nectar through stirring the three tongues, the supreme of all practices to extract the essence. The body posture is the same as the one for withdrawal. At the level of the aperture of Brahma, inside the brain, is a moon disc that is the size of a thumbnail. In the middle of it is a breast, the nature of bodhichitta, dripping with nectar. Imagine that the circumference of the breast is encircled by the sixteen Sanskrit vowels.
Opening the lips a little, breath out with a long Hum. Through small Hums, draw up the lower winds. Again, breathing in from the mouth and two nostrils, simultaneously, fill up. Through the wind of the heat of self-arisen chandali fire, the breast-like white element is excited and white nectar together with the vowels stream down along the uvula of the upper palate. Sucking on those streams, the entire body is filled with nectar. Feeling intoxicated and satiated by the unconditioned bliss of concentration, lick the uvula and suck. Thus, at first, saliva streams, but by the end it transforms into something progressively sweeter. It says in the tantras that tasting this is the supreme of all methods of extracting the essence.
The signs of meditating upon the six vase breaths of holding are as follows. The experiences of the previous empty forms merge with this and become more powerful and clear. Indestructible forms, sounds, smells, tastes, and sensations are enjoyed as the dharma. By merging the breath and the lower winds, the qualities of primordial wisdom chandali fire will arise. You will be able to digest food and drink even if they are the size of Mount Meru. Even if you have not a sesame seed worth of food, the experiences of hunger and thirst will not arise. In the end, one will actualize the state of the three complete seats of the Buddha Ratnasambhava. At the time of doing the six types of vase breaths, the visualizations of the six chakras, the subtle winds, and the appearances of the empty forms are seen as clearly inseparable, united, and beyond all grasping. Practicing, by seeing them as coemergently arising, it is what is meant by the saying, “the one taste of three parts”.
III. Virtue in the End – The Yogas of the Vajra of Enlightened Mind
This has two parts: the yoga of recollection and the yoga of meditative absorption.
III.I. The Yoga of Recollection
One does the previous trainings of the empty forms to gain as much experience as possible. Then, to enhance those and increase the qualities of practice, there are the instructions of the three mudras. For the yogins of easy, dense, and extremely dense constitutions, these three mudras are taught. First, for those individuals of easy constitution, there is the lower karmamudra teaching. In order to purify pranayama, channels, and subtle winds, there are the three postures. In order to purify the bindus, there are the six yogic exercises. For the main practice of karmamudra, there are the methods of relying upon one’s own body and the body of another. Here, these will not be explained. If you wish to understand these, you can consult my explanations in my Chariot of Investigating the Instructions on the Six Branches of Union of the Profound Path of Vajra Yoga of the Generation and Completion Stages of the Glorious Kalachakra.
For those of dense constitution, there is the practice of the samaya mudra of constant chandali fire. Visualizing yourself as the deity, inside, the three channels are clearly visualized as they were during the time of holding. At the navel is a seventy-two petal chakra. In the center of that is the chandali fire in the form of the syllable Ho, endowed with the four characteristics. At the top of the central channel at the place in between the eyebrows, is a white bindu the size of a thumb-tip, spinning like a ball of liquid mercury. With a long Hum, breathe out and then breathe in, uniting the vase of the breath and the lower winds. By this, from the Ho at the navel, primordial wisdom fire blazes up inside the central channel to touch the bindu between the eyebrows. From it, bodhichitta flows. Reaching the forehead chakra, there is joy. Reaching the throat chakra, there is supreme joy. Reaching the heart chakra, there is beyond joy. Reaching the navel chakra, there is coemergent joy. Evenly rest in this.
Again, through pranayama, the fire ignites and the bodhichitta drips down to mix with the flames. As this blazing bodhichitta reverses back up and reaches the navel, there is joy. Reaching the heart center, there is supreme joy. Reaching the throat, there is beyond joy. Reaching the forehead, there is coemergent joy.
In the end, the red element of fire and the white element of bodhichitta mix. By this, the entire body is filled from the crown protuberance, all the way to the soles of the feet, and out to the hair pores on the skin with a mixture of the white and red elements. Through being filled with this churning fire, the primordial wisdom of heat and bliss blazes even greater than before. Thus, all experiences of discursive thoughts and the six collections die. Fainting into the state of non-conceptual great bliss, meditate for a long time.
For those of extremely dense constitutions, there is the practice of the mudra of oral instructions. Visualize yourself clearly as Kalachakra in union with the mother according to the coemergent sadhana. At the forehead of the father is a white Om. At the throat center is a red Ah. At the heart center is a black Hum. At the navel is a yellow Ho. At the crown protuberance is a green Sva. At the secret center is a blue Ha. Performing the blessing of the secret space like the sadhana, inside the father clearly visualize the three channels and the five chakras of the forehead, throat, heart, navel, and secret place. Through the union of the father and mother, bodhichitta flows from the forehead chakra to the throat and there is joy. Reaching the heart, there is supreme joy. Reaching the navel, there is beyond joy. Reaching the secret center, there is coemergent joy. Evenly rest in that.
When things start churning, heating up, and the bindu is close to flowing from the tip of the jewel of the vajra (or lotus), with long and short Hum syllables, like at the time of the pranayama vase breath of holding, seize and reverse the bindu and bliss. Reaching the navel, there is joy. Reaching the heart, there is supreme joy. Reaching the throat, there is beyond joy. Reaching forehead there is coemergent joy. Evenly rest in that. In the end, there is one’s own true nature, the coemergence of bliss and emptiness, the union of emptiness endowed with the supreme of all aspects and bliss that is beyond expression and free from being created. Resting in that is mahamudra.
For this, it is extremely important to practice uniting with the three previously explained mudras. As for the signs of persevering in the three mudras in that way, since the ten bhumis are completely purified, the empty forms of the ten signs are extremely stable. The defilements of the ten periods are purified. As for the sign of visions, one sees one’s body clearly as the deity emanating light. This light fills the expanse of space and one’s own body dissolves inside this light. In the end, one will actualize the state of the three complete seats of the Buddha Amitabha.
III.II. The Yoga of Meditative Absorption
The body is in the posture of the seven dharmas of Vairochana. The key point of the breath is called the “genderless breath”. One gives up effort at holding the breath and drawing up the lower winds, resting naturally. It says in the Hearing Lineage of Kalachakra Mahapada:
Through the meditation with visualization, empty forms,
And the equal taste of non-conceptual bliss,
The mind abides stably without moving.
All substantial things will arise as bliss.
At the previous time of withdrawal and concentration, all the seen empty forms are appearance and emptiness. At the time of pranayama and holding, understanding such arisings is clarity and emptiness. At the time of recollection, the nature of the experience of practice is bliss and emptiness. Here, one evenly rests in the meditative absorption of “mixing” all those together as one taste. As for this word “mixing”, it does not refer to mixing two things that are different like water and milk. It also does not refer to something like mixing two portions of water.
The ultimate nature is not an empty void, free from bliss. It is not a non-empty emptiness that wishes for comfort. It is not an unclear non-affirmed emptiness. It is not clarity free from emptiness. It is not adulterated by views of eternalism, [conceptual ideas about] the paths of mahamudra, dzogchen, and madyamaka, or anything else. In the primordial state of the ultimate Kalachakra, indestructible and supreme in all aspects, free from eliminating, establishing, and response, one evenly rests free from any conceptual method of grasping fixation. This is the sole heart extract of the root practice of the completion stage of the essence of the ultimate meaning.
The measure of signs of meditating in such a way are that the entire body, mind, appearances, and six collections arise as non-dual bliss and emptiness. By mastering all the signs and experiences together with all the hidden signs without exception, all the common qualities of the practice of the direct perception of reality and so forth are attained. Ultimately, all subtle channels, winds, and bindus are purified as the primordial wisdom vajra. Thus, one attains Buddhahood with the essence of the three complete seats of the great Buddha Vairochana.
By practicing the six branches of yoga in that way, those yogins of the highest capacity with previous accumulations will gain supreme accomplishment within three months. At the least, for those who are not so fortunate, supreme accomplishments will be attained by the time of the bardo. For those of average fortune, one meditates with perseverance for three years and three fortnights. Each day one has 21,600 breaths. In three years and three fortnights there are 1,270 days. If one practices with one-pointed concentration day and night inseparably for this long, the bodhichitta of coemergent bliss and emptiness inseparable from the subtle winds, transcending the ordinary bliss of the world that is lost during orgasm, will fill half of the secret abode chakra.
At this time, one attains the first bhumi. When it completely fills it, one attains the second bhumi. When it halfway fills the navel chakra, one attains the third bhumi. When it completely fills it, one attains the fourth bhumi. When it halfway fills the heart chakra, one attains the fifth bhumi. When it completely fills it, one attains the sixth bhumi. When it halfway fills the throat chakra, one attains the seventh bhumi. When it completely fills it, one attains the eighth bhumi. When it halfway fills the forehead chakra, one attains the ninth bhumi. When it completely fills it, one attains the tenth bhumi. When it halfway fills the crown protuberance chakra, one attains the eleventh bhumi. When it completely fills it, one attains the twelfth. When the body is completely filled, one attains the thirteenth bhumi.
The five root winds, the 1,800 branch winds, the thirty-two elements, the 21,000 or 900,000 subtle channels, the sixteen aspects, and the rest are purified. Thus, one attains the state of the fully-complete original sixth Buddha Kalachakra, who appears in non-appearing form supreme in all aspects. This is the non-deceiving perfect measure of accomplishment. Thus, the six branches of yoga, the ultimate completion stage practice has been explained.
Sarva Mangalam!
Click on any of the images below to download a free high resolution image to print out for your altar. For more high resolution images of other Buddhas, deities and Dharma Protectors, please click here or here.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
King Manjushri Yashas, the first Kalki King of Shambhala. The Kalki kings are holders of the Kalachakra tantra, which are the teachings of Buddha Shakyamuni passed down from the original seven Dharma kings (Dharmarajas) of Shambhala. Click on image to enlarge.
King Raudra Chakrin, the 25th Kalki King of Shambhala. The Kalki kings are holders of the Kalachakra tantra, which are the teachings of Buddha Shakyamuni passed down from the original seven Dharma kings (Dharmarajas) of Shambhala. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Kalachakra. Click on image to enlarge.
Solitary Kalachakra. Click on image to enlarge.
For more interesting information:
- Geshe Jangchup Gyaltsen Logically Explains About Kalachakra by Dalai Lama
- Powerful Kalachakra
- The Lord of Time – Kalachakra
- Historic First Kalachakra Initiation by the 11th Panchen Lama
- Happy family for Kalachakra
- The Mystical Land of Shambhala
- Raudra Chakrin: The 25th King of Shambhala
- The Mythical Paradise Shambhala
- The Mystical Shambhala
- King Manjushri Yashas
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
DISCLAIMER IN RELATION TO COMMENTS OR POSTS GIVEN BY THIRD PARTIES BELOW
Kindly note that the comments or posts given by third parties in the comment section below do not represent the views of the owner and/or host of this Blog, save for responses specifically given by the owner and/or host. All other comments or posts or any other opinions, discussions or views given below under the comment section do not represent our views and should not be regarded as such. We reserve the right to remove any comments/views which we may find offensive but due to the volume of such comments, the non removal and/or non detection of any such comments/views does not mean that we condone the same.
We do hope that the participants of any comments, posts, opinions, discussions or views below will act responsibly and do not engage nor make any statements which are defamatory in nature or which may incite and contempt or ridicule of any party, individual or their beliefs or to contravene any laws.
Please enter your details