A Sadhana for the Solitary Figure of Glorious Kalachakra. ༄༅། །དཔལ་དུས་ཀྱི་ འཁོར་ལོ་དཔའ་བོ་གཅིག་པའི་མངོན་རྟོགས་བཞུགས་སོ། །. By Kunkhyen. Kalachakra Sadhanas. 9. The Uncommon Practice of Kalachakra Sadhana 時輪 金剛不共法儀軌. The Kalachakra Shield Practice Sadhana 時輪金剛盾牌法儀 . Kalacakra Tantra: The Chapter On The Sadhana Together With The This part of the Kalachakra Tantra is particularly difficult to translate.

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Effective practice of this material depends on your level of development of a bodhichitta motivation and a correct understanding of voidness emptiness.

Go Back I Understand. Instantaneously I arise as a Kalachakra Cycles of Timewith a blue-colored body, one face and two arms, holding vajra and bell, embracing Vishvamata Mother of Diversityand standing with my right leg outstretched. Within a state of voidness, from YAM, comes a disc of wind, black, with a shape like a bow, marked with victory banners.

On top of it, from RAM, comes a disc of fire, red, triangular, marked with blazing flames. The light-rays of the HUM at my heart rouse the wind to blow, the fire to blaze, the ingredients in the skullcup to melt and boil. On the palms of my left, then my right, kalzchakra both hands in common and then in their center, resting on a moon, then a sun, then a Rahu, then Kalagni, are an OM, then an AH, then kalachwkra HUM, then a HO, from which light-rays emanate out.

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From the hearts of every Vajra Oalachakra, then Vajra Speech, Vajra Mind and then Vajra Deep Awareness, they hook back in deep awareness nectars which, by merging into one with these nectars for bonding me closely, cleanse them of their stains, increase them to abundance, endowing them with a tantalizing flavor, make them blaze with radiance and then transform them into untainted deep awareness nectars.

By self-nature, they are voidness and a great blissful awareness, in aspect, items for offering and divine offering maidens; their function, as objects enjoyed by the six sensors, is to enhance a special untainted blissful awareness.

At my throat, on a red sun disc, from a red AH comes sadahna red vajra with 33 spokes.

At my heart, on a black Rahu disc, from a black HUM comes a black vajra with 9 spokes. At my navel, on a yellow Kalagni disc, from a yellow HOH comes a yellow vajra with 65 spokes. At the crown of my head, on a green space disc, from a green HAM comes a green vajra with 5 spokes. At my pubic region, on a blue deep awareness disc, from a blue KSHAH comes a blue vajra with 33 spokes.

From these vajras, rays of light, blazing with vajras, emanate out in the ten directions. I come to have a vajra body, and the hordes of demonic forces and hindrances are decisively burnt off. In my heart, from a PAM comes a lotus, red with eight petals, on the seed-head of which, from AM comes a moon disc, on top of which, from HUM, comes a five-spoked vajra.

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From it, light-rays emanate out and invite to the expanse of the space before me all Triumphant Ones, with their spiritual offspring, in the aspect of the mandala world of Kalachakra, the Vanquishing Master Surpassing All. I bow sashana your lotus-feet. I prostrate to you, Glorious Kalachakra. With a nature of voidness and compassion, you neither take birth in the three planes of existence, nor perish away.

Your enlightening bodies, as ways of knowing and what are known, possess the same source. With manifest joy, I rejoice in the massive store of constructive deeds of the Fully Enlightened Kalahcakra, bodhisattvas and highly realized aryas, and in everything constructive done by anyone else. For beings tormented by the disease of disturbing emotions, I request you to set flow rounds of Dharma transmission of the nectars of Vajrayana, to heal them into blissful awareness.

From the Buddhas and masters from whom I’ve received the highest empowerments, the Dharma of sarhana method and wisdom they show, and both Sangha aklachakra abiding in it, I clearheadedly take safe direction.

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To my sublime gurus and Buddhas, together with your spiritual offspring, I offer myself in every aspect and request you safeguard me as your attendant and servant, O hallowed objects for oblation. From this moment on, till my purified state, I reaffirm my bodhichitta aim, heighten my pure resolve, and get rid of grasping for “me” and “myself, the possessor.

If phenomena are regarded as totally non- existentthis is not correct meditation. If meditation is on phenomena as truly existentthis is also not correct meditation. To meditate on phenomena to be like that both truly existent and non-existent is not correct meditation on the nature of phenomena.

Correct meditation on voidness is not to be aimed at any of the four extremes. If voidness, which is not a truly existent phenomenon is regarded as truly existent, this is not correct meditation. If meditation is considered a truly existent cause for gaining a result, this is also not correct meditation.

If there were a truly existent phenomenon as the result like that, it could not be an existent phenomena at all. Meditation is not to be aimed at the meditator, meditation, and what is meditated on as existing in any of the four extreme ways. The water element in my body dampens the fire. Earth, parted from fire, dissolves into water. The water is dried up by wind. Wind dissolves into consciousness and consciousness dissolves into space.

Having totally stilled, like this, all mental fabrications, leaving out none, that make the environment and its inhabitants, built up from subtle particles, appear discordantly, I come to inseparable voidness as the object and deep awareness as its object-taker as the essential nature of the four gateways to liberation.


Within the origin of all phenomena, the endless sphere of space, from YAM comes a round cylinder of wind, black, marked in the center with the shape of a bow,ancient miles in breadth and marked with victory banners.

On top of it, from RAM, comes a round cylinder of fire, red, with a triangle,ancient miles in breadth and marked with the auspicious swastika sign. On top of it, from VAM, comes a round cylinder of water, white, with a circle,ancient miles in breadth and marked with a lotus. On top of it, from LAM, comes a round cylinder of earth, yellow, with a square,ancient miles in breadth and marked with a vajra.

On top of all this, from MAM, comes a great Core Mountain Meru, with the self-nature of a vajra, at its bottom, 16, ancient miles in breadth and at its top 50, ancient miles. In the center of the top of it, from KSHAM comes a variegated lotus, equal to half the breadth of the top of Mount Meru, with a seed-head a third of this in breadth. On top of it, from HAM comes a moon; from an aspirant suffix-colon a sun; and from a nasal suffix-dot, together with kalachara nada sonorous squiggle, Rahu and Kalagni discs equal in breadth to the lotus seed-head.

Once again, from these individual syllables, arise the complete space, wind, fire, water, earth and Mount Meru, together with the lotus, moon, sun, Rahu and Kalagni supports, on top of which from HUM comes a vajra sadjana. Inside it, from OM, comes an immeasurably magnificent palace, square, with four portals, together with four archways in the nature of gold and sparkling with the light-rays of gems. Its walls sdahana three layers thick, from the outside, in order, black, red and white.

On top of them is a molding of jewels, resting on which is a golden quadruple colonnade. Over its outer face hang a filigree of loops and strands of pearls.

Possessing all classic features such as eaves, beautified with hanging pendants, a parapet and so on, this immeasurably magnificent palace is, on top and bottom, black in the east, red in the south, white in the north, yellow in the west, and blue in the center. In the middle of it, from OM comes a lotus, green, with eight petals, on the seed-head of which, from AM come the discs of a moon, from AH of a sun, and from A of kalacharka Rahu and Kalagni. Above this central moon, sun, Rahu and Kalagni, comes a disc of a moon, marked with 32 vowels resting on this moon, in the nature of the 32 excellent signs — mirror-like kalacuakra awareness.

Beneath that comes a disc of a sun, marked with 80 consonants resting on this sun, in the nature of the 80 exemplary features — equalizing deep awareness.

In the center of aadhana moon come a syllable HUM, like what is marked with a rabbit, as the consciousness of sadhnaa one sustained on fragrance — individualizing deep awareness — and a black syllable HI as the life-sustaining energy-wind that is the mount of that consciousness and co-arising with it — accomplishing deep awareness.

The moon, the sun, the vowels and consonants, which are in the nature of white and red bodhichittas, merge into one with the syllables that are the consciousness and kalchakra energy-wind, and from this arises the syllable HAM, a great blissful awareness — sphere of reality deep awareness. As this syllable HAM itself, I transform into a glorious Kalachakra, with an enlightening form that in every aspect has an identity-nature of blissful awareness, beaming with the five colored rays kalchakra stainless light.

My enlightening body is blue in color, and I have three necks, the central one black, the right one red and the left one white. My main face is black, ferocious, saxhana its fangs bared; my right face red and is full of desire; my hind face is yellow and settled into absorbed lalachakra and my left face is white, serenely stilled and totally at peace.

Each of my faces has three eyes and on the crowing bun of the locks of my hair are a crossed vajra and a crescent moon, while a blue Vajrasattva adorns my head. I have a vajra crown gem, vajra earrings, a vajra necklace, vajra bracelets, a vajra belt with a filigree skirt, vajra anklets, a vajra draping scarf, a garland of vajras and a tiger-skin wrap-around loose from my hips.

I have six collarbones, the first pair of which, on the right and the left, are blue, the second red and the third white; twelve shoulders, the kalaachakra two pairs of which, on the right and the left, are blue, the second two red and the third two white; and twenty-four arms, the first four kalachakar of which are blue, the second four red and the third four white.

The backs of the thumbs of each of my hands are yellow, the index-fingers white, middle-fingers red, the ring-fingers black and little-fingers green; while the inside of the initial garland of segments between the joints of my fingers is black, the second red and the third is white. These are beautified with rings and beaming with light. Of my four kalachakrw hands on the right, in szdhana first is a vajra, in the second a sword, in the third a trident, in the fourth a kapachakra.

Of my four sadhaan hands, in the first are a fire arrow, in the second a vajra elephant-hook, in the third a damaru hand-drum replete with its sound, and in the fourth a kalachakga. Of my four white hands, in the first is a wheel, in the second a spear, in the third a staff, and in the fourth an axe. Of my four black hands on the left, in the first is a vajra handled bell, in the second a shield, in the third a khatvanga staff with prongs of the vajra at its tip in spread-out aspect, and in the fourth a skullcup full of blood.


Of my four red hands, in the first is a bow, in the second a vajra grappling-rope, in the kalachaakra a gem, and in the fourth a white lotus. Of my four white hands, in the first is a conch, in the second a mirror, in the third a vajra iron chain, and in the fourth a four-faced head of Brahma.

These are arrayed on sadhaa lotus of my hands. Standing atop a moon, a sun, a Rahu and Kalagni, most playfully with my right leg outstretched, my right leg is red and has underneath it a red Kamadeva, God of Desire, with one face and four arms, holding in his hands five flower-arrows and a bow, a grappling-rope and an elephant-hook.

Under my white left leg is a white Rudra the Forcefulwith one face, three eyes and four arms, holding in his hands a trident and hand-drum, a skullcup and a khatvanga staff. The goddess wives kqlachakra this demonic Mara and forceful Rudra, namely red Rati and white Uma, hold on to the soles kalxchakra my feet with their kalacnakra bowed down.

Her sadhans body is yellow in color with four faces which, circling round from the front to her sahdana, are yellow, white, blue kalachalra red, each with kalahcakra eyes. She has eight arms, in the right hands of which she holds a cleaver, an elephant-hook, a hand-drum replete with its sound, and a garland of counters. In her left ones, she holds a skullcup, a grappling-rope, a hundred-petaled white lotus, and a gem. She has a blue Vajrasattva as her crown, is adorned with five kinds of ornamental seals and, in the stance of her left leg outstretched, stands absorbed in a balanced union with me the Vanquishing Master Surpassing All.

On the eight petals: Both are black with four faces — black, red, yellow and white — and have eight arms, in the right hands of which the former is holding bowls of incense, then of sandlewood with saffron, next of camphor, kakachakra of musk, and in sdhana left a bell, a lotus, the flower of a divine-realm tree, and an assorted flower garland. The latter is holding eight black yaktail whisks. Both are red with four faces — red, yellow, white and blue — and have sachana arms, in the right hands of which the former is holding a butter-lamp, long necklace, a crown, and a bracelet, and in the left a length of cloth, a belt with a filigree skirt, an earring, and an anklet.

The latter is holding eight red yaktail whisks.

Both are white with four faces — white, black, red and yellow — and have eight arms, in the right hands of which the former is holding bowls of milk, of water, of sahdana supreme medicine, and of beer, and in the left, bowls of nectar, of an elixir with a taste that brings actualizations, of ambrosia fruit, and of a cooked delicacy.

The latter is holding eight white yaktail whisks. Both are yellow with four faces — yellow, white, blue and red — and have eight arms, in the right hands of which the former is holding a conch, a reed pipe, a gem, and a hand-drum, and in the left a asdhana, a drum, a reverberating gong, and a long brass horn. The latter is holding eight yellow yaktail whisks. All of them have three eyes on each face, are adorned with five kinds of ornamental seals, have as their crowns blue Vajrasattvas, and stand in the posture of both legs together.

Seeing with foresight that the vessel to whom is to be taught the Adibuddha is the perishable world of limited beings who can be tamed through their great desire, we, as father and mother, absorb ourselves in a balanced union. By the sounds of our consummate sadhanaa, the Triumphant Ones and their spiritual offspring are invited here before us. They enter into and infuse my body. They then are emanated back out from my body and settle, just as they were in me, inside the body of Vishvamata.

From her, as well, they are likewise emanated out and once again, in the aspect of the circle of those in my mandala, they enter me through the crown of my head.

As my bodhichitta that has melted from the fires of my great desire, they cascade through the pathway of my vajra into the lotus of the mother as drops. From A and AA, then vajras, come an Akshobhya and a Vajradhatu Ishvari, both green with three faces — green, red and white — and six arms, holding in the right three hands a vajra, a cleaver and axe, and in the left three ones a vajra handled bell, a skullcup and the head of a Brahma.

Embraced in turn by a blue, six-armed Prajna-paramita, and a blue, six-armed Vajrasattva, saehana are emanated forth. The father and mother Akshobhya couple dissolve into me, while the father and mother Vajradhatu Ishvari couple dissolve into Vishvamata.