Transmission of the Kalachakra Vajra Practice

It is well known among the disciples of Taiwan`s Rey Tseng Temple, that I shall return to impart the Kalachakra Vajra Practice in the year 1999.

But the problem is, since I have entered into retreat on February 1998, how can I possibly transmit the `Kalachakra Practice` thereafter?

Does it mean that even after my formal retreat, I shall still remain to conduct the Kalachakra Great Empowerment, and deliver its instructions before more than ten thousand disciples? If this is the case, then what difference does it make between going into retreat and not retreating?

Nevertheless, I have finally come up with a good solution. I shall first empower and impart the `Kalachakra Practice` to a Vajra Master. The lineal origin of the teachings, rituals for bestowing the empowerment and procedures of the Dharma-cultivation, will be transmitted to him orally, and on stringent standards. These preparations will ensure that the Vajra Master becomes a consummate teacher of the `Kalachakra Practice`. In other words, this Vajra Master is to impart the teachings on my behalf.

At the actual ceremony however, I will still be present to supplement the insufficiencies of his sermon.

When the `Kalachakra Practice` was first promoted in Tibet, it was divided into two major schools. The tradition as represented by the Tibetan translator, Bro Shes rab grags, was known as the Bro sect; the other as advocated by Rwa Chos rab, was called the Rwa sect.

As for the propagation of the `Kalachakra Practice` in modern times: the Dalai Lama has already bestowed the Kalachakra Great Empowerment on many occasions. The Ninth Panchen Lama held two grand Kalachakra Empowerments in Hangzhou and Beijing. Subsequently, Kalu Rinpoche, who verified my spiritual status, had also transmitted the `Kalachakra Practice`. Even the most famous Gongtangcang Rinpoche had organized many `Great Kalachakra Preachings` of very grand scale, on the plains of Gansu, Qinghai and Sichuan.

The lineal transmission of the `Kalachakra Vajra Practice` was passed down from Shakyamuni Buddha to the Dharma Lords of Shambhala. It was later brought into India by Pandita Cilu of Shambhala, and was eventually spread to the snowy range of Tibet by Samanthasri.

The word `Kalachakra`, which literally means the `wheel of time`, actually has two definitions: 1. Kalachakra Vajra Deity: Buddha Name of the Kalachakra Deity. 2. Kalachakra Tantra: the canonical instructions of the Kalachakra Practice.

According to the `Kalachakra Tantra`, the universe is the Greater Time Wheel, and the life span of an individual human the Smaller Time Wheel. It is a practice whereby the universe and the individual man achieve mutual and complete spiritual union, thus actualizing the ultimate goal of Buddhahood. This is the significance of Kalachakra Tantra.

Kalachakra or the `Time Wheel`, is also divided into:

1. The Outer Wheel: refers to the cosmic time cycle. While each Kala comprises a year, an unit of Chakra is the time taken by the sun to move across twelve constellations and for the Kala to repeat 21,600 times.

2. The Inner Wheel: refers to the life force, channels and energy circulation within the individual man. While each Kala comprises a day, an unit of Chakra is the time taken by the various internal energies to pass the `Twelve Wheels` and for one`s to breathe 21600 times.

3. The Other Wheel: shatters the fetters of life and death, enables the practitioner to transcend the cycle of reincarnations, and gain spiritual purity and emancipation, thus achieving the `Kalachakra Buddhahood`. The Other Wheel is based on the mutual interaction, circulation and spiritual union between the Outer Wheel and the Inner Wheel.

After writing about the `Outer, Inner and Other Wheels`, I believe everyone now understands that the `Kalachakra Practice` is about the `Union between Heaven and Man`. The `Cosmic Wheel` and `Human Wheel` complement each other to arrive at the `Buddha Wheel`.

This `Kalachakra Practice` is a cultivation which belongs to the Supreme Tantric Section. Its methodologies are extremely detailed, and its procedures comprehensive. The accomplished cultivator can in fact attain Buddhahood within this lifetime. This great practice is extremely rare and superior.

A great teaching as such is indeed profound, wonderful and magnificent.

After the `Transmission of the Kalachakra Vajra Practice` was written, a disciple asked me, `Now that we have generally understood the origin and doctrines of the Kalachakra Vajra Practice, what then are the sequence and inner significance of its great empowerment?`

My reply to the above query is as follows:

Before the ceremony for the transmission and empowerment of `Kalachakra Practice` is held, the organizing unit should first construct an altar for the Kalachakra Vajra. This altar is also known as the mandala, which represents the palace of the Buddha. In Tibet, there are stringent rules for the construction of the Kalachakra Mandala. Special techniques are required for the design and arrangement of its adornments, threads, colors, proportions etc, etc. Moreover, the Kalachakra Mandala is the largest of all mandalas. It accommodates a total of 620 Buddhas.

Leader of the Tibetan Gelugpa Tantric Sect, Ganden Tripa, told me personally, `This is to invoke all Vajra Deities from the Emptiness to descend upon the mandala. Vajra Deities on the mandala will then manifest to empower and bless all sentient beings with brilliant Dharma Flow.`

Hence, the sequence for transmitting the `Kalachakra Practice` is:

1. Construct a mandala.

2. Invoke all Vajra

Deities to descend from the Emptiness upon the mandala. (make offerings and recite the scriptures) 3. The seven types of empowerment. 4. Explain the precepts and teach the correct steps of the `Kalachakra Practice`.

According to my knowledge, the Tibetans take one week to construct a Kalachakra Mandala. The consecration, bestowal of the empowerment, explanation of the precepts and doctrines will last for about four days. Each of Gongtangcang Rinpoche`s transmissions of the `Kalachakra Practice` on the great plains of Gansu, Qinghai and Sichuan, took four days to complete.

Before the Empowerment, pure water, Kusha (auspicious) grass and the five-color Vajra threads are distributed to the participants. Every Tantric-cultivator should know that the pure water is for cleansing one`s body, speech and mind; the Kusha grass is for generating dream portents; the Vajra thread is for protection against demons and mishaps. In addition, there are more elaborate rituals such as the taking of vows, admittance of the Buddha, recognizing the lights, casting and donning of flowers etc, etc.

The seven types of empowerment are:

1. Water Empowerment. (transforming the Five Elements into the Five Buddha Mothers)
2. Crown Empowerment. (transforming the Five Aggregates into the Five Buddhas)
3. Ribbon Empowerment. (purifying Ten Energies of the Tantric-practitioner)
4. Vajra Scepter and Bell Empowerment. (purifying the Dual Channels)
5. Action Empowerment. (transforming the Five Desires into Bodhicitta)
6. Name Empowerment. (Name of the Vajra Brilliant Lord)
7. Permission Empowerment. (permission to practice Tantrism)

When explaining the precepts, the main emphasis is on the `Fourteen Tantric Precepts of Root Downfalls`, `Eight Secondary Precepts of Major Downfalls`, `Twenty-five Forbidden Conducts` and the `Six Buddha Precepts`.

(Besides, there are other more advanced empowerment and precepts which are inappropriate to be disclosed in this article. These can only be received by Dharma-cultivators who have accomplished in the Second Empowerment.)

Lastly, imparting the doctrines of `Kalachakra Vajra Practice` and the `Kalachakra Practice Procedure`.

A verse is composed for this short article:

Simply speaking?

Body of the Buddha and the body of man, Transformation and purification. If I am spiritually pure, May the Kalachakra Vajra descend upon my crown, Merge with my body to become a single entity. Om! Practice accordingly and mystically, Such is the significance of the great empowerment.

Practice Procedure of the Kalachakra Vajra Yoga His Holiness Living Buddha Lian-sheng

After completing the articles on `Transmission of the Kalachakra Vajra Practice` and `The Great Kalachakra Vajra Empowerment`, I should also write on the `Practice Procedure of the Kalachakra Vajra Yoga`. Nevertheless, this mantra-recitation method can only be cultivated by those who have received the empowerment.

I myself have received its empowerment and instructions from Master Sakya Zhengkong. Master Thubten Daji also gave me the empowerment and blessings.

At that time, when I was cultivating the `Kalachakra Practice`, Master Sakya Zhengkong witnessed my ability to integrate `Empty-nature` with `Consciousness`. The master remarked, `This is very perfect. Only first-rate spiritual-cultivators can achieve this. I am very glad that you have realized the profundity of its teachings. I know that only an excellent spiritual-cultivator can attain such advanced enlightenment. I feel proud to have imparted the practice to you. In future, you shall definitely be able to revolve the great Dharma Wheel of Kalachakra Vajra.`

When Master Thubten Daji knew that I was going to teach the `Lion-faced Dakini Practice` and the `Kalachakra Practice`, He immediately sent me a personal letter and the blessed images of the two deities. At the same time, from amidst the Emptiness, He empowered, blessed and watched over my Dharma propagation.

Consequently, the `Kalachakra Practice` is indeed the highest, the most rare and superior cultivation-method of Tantrism.

The `Practice Procedure of the Kalachakra Vajra Yoga` is as follows:

1. Enter the Kalachakra Mandala and chant the Purification Mantras.

2. Recite the Invocation Mantra, summon the Kalachakra Vajra and the other deities to descend.

3. Great Prostration.

4. Great Offering.

5. Four-fold Refuge.

6. Don the Protective Armor

7. Chant the High King Guanyin Sutra

8. Generation of Bodhicitta and recite:

`I beseech the unique Kalachakra Vajra, To reveal through the Dance of Great Joy and Emptiness, Which pervades the three times and ten directions, All activities of loving-kindness, Compassion, joy and equanimity, So that all beings are drawn towards the Shambhala Buddhaland.`

9. Form the Kalachakra Vajra Mudra.

10. Visualizations:

First, contemplate on the Emptiness. From within the Emptiness, the seed syllable `hum` appears and rests atop of the Time Wheel, before transforming into the Five Elements - earth, water, fire, wind and space. An the center is Mount Sumeru. A large lotus appears on the top of the mountain. In the center of the lotus there are the sun and moon discs. Image of the Kalachakra Vajra, embracing His Buddha Consort, appears on the discs.

Visualize Kalachakra Vajra and His Buddha Consort embracing each other in the standing posture, while both His legs are stepping on the Mahesvara Heaven and his celestial wife. Kalachakra Vajra has four faces: the right face is red, the left face white, rear face yellow and the face on the front is blue. Each of His twenty-four arms holds a Dharma implement. The Buddha Consort is naked. Both deities have three eyes.

Visualize that the crown is adorned with a Vajra scepter. The deity wears a tiger-skin skirt and is embellished with jewels and precious necklaces.

Visualize the syllable `om` between the brows of Kalachakra Vajra, the syllable `ah` resting on His throat and `hum` on His heart. After that, visualize the `Ten Syllabic Mantra` appears around the heart region to form a Mantra Wheel.

11. Recite the Kalachakra Vajra Mantra: OM HA KSA MA LA VA RA YA SVA HA (108x)

12. With mutual integration between the spiritual-cultivator and the deity, enter into the Kalachakra Samadhi. (Incorporate and combine Consciousness with Empty-nature, transforming both into the singular spirituality of Kalachakra Vajra.)

13. Exit from meditation and chant the following praise:

Unexcelled Mystical Kalachakra Vajra. Fulfillment, firmness and perfection. I am willing to uphold all virtuous conducts. Strengthen my observance of the vows taken.

14. Dedication of merits.

15. Great Prostration. Withdraw from the mandala. May all be auspicious and perfect.

Source

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