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Riitta
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« Vastaus #11 : 10.05.2008 00:58:45 » |
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; Wylie: dus-kyi 'khor-lo) is a bahuvrihi term used in Tantric Buddhism that means "time-wheel" or "time-cycles". It refers both to a Tantric deity (Tib. yidam) of Vajrayana Buddhism and to the philosophies and meditation practices contained within the Kalachakra Tantra and its many commentaries. The Kalachakra Tantra is more properly called the Kalachakra Laghutantra, and is said to be an abridged form of an original text, the Kalachakra Mulatantra which is no longer extant. Some Buddhist masters assert that Kalachakra is the most advanced form of Vajrayana practice; it certainly is one of the most complex systems within tantric Buddhism.
The Kalachakra tradition revolves around the concept of time (kāla) and cycles (chakra): from the cycles of the planets, to the cycles of human breathing, it teaches the practice of working with the most subtle energies within one's body on the path to enlightenment.
The Kalachakra deity represents a Buddha and thus omniscience. Since Kalachakra is time and everything is under the influence of time, Kalachakra knows all. Whereas Kalachakri or Kalichakra, his spiritual consort and complement, is aware of everything that is timeless, untimebound or out of the realm of time. In Yab-yum, they are temporality and atemporality conjoined. Similarly, the wheel is without beginning or end.[1]
Contents
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1 The Kalachakra Tantra
2 Initiation
3 Astrology
o 3.1 History and Origin
o 3.2 Spread to Tibet
4 Kalachakra practice today in the Tibetan Buddhist schools
o 4.1 Gelugpa
o 4.2 Kagyu
o 4.3 Nyingma
o 4.4 Sakya
o 4.5 Jonang
o 4.6 Dalai Lama
5 Controversy
6 Footnotes
7 References
8 External links
9 See also
The Kalachakra Tantra
The Kalachakra Tantra is divided into five chapters[2], the first two of which are considered the “ground Kalachakra.” The first chapter deals with what is called the “outer Kalachakra”—the physical world– and in particular the calculation system for the Kalachakra calendar, the birth and death of universes, our solar system and the workings of the elements or Mahabhuta.
The second chapter deals with the “inner Kalachakra,” and concerns processes of human gestation and birth, the classification of the functions within the human body and experience, and the vajra-kaya—the expression of human physical existence in terms of channels, winds, drops and so forth. Human experience is described as consisting of four mind states: waking, dream, deep sleep, and a fourth state which is sexual orgasm. The potentials (drops) which give rise to these states are described, together with the processes that flow from them.
The last three chapters describe the “other" or "alternative Kalachakra,” and deal with the path and fruition. The third chapter deals with the preparation for the meditation practices of the system: the initiations of Kalachakra. The fourth chapter explains the actual meditation practices themselves, both the meditation on the mandala and its deities in the generation stage practices, and the perfection or completion stage practices of the Six Yogas. The fifth and final chapter describes the state of enlightenment (fruition) that results from the practice.
Initiation
Monks attending the January 2003 Kalachakra initiation in Bodhgaya, India.
Monks attending the January 2003 Kalachakra initiation in Bodhgaya, India.
The Kalachakra initiations empower the disciple to practice the Kalachakra tantra in the service of attaining Buddhahood. There are two main sets of initiations in Kalachakra, eleven in all. The first of these two sets concerns preparation for the generation stage meditations of Kalachakra. The second concerns preparation for the completion stage meditations known as the Six Yogas of Kalachakra. Attendees who don’t intend to carry out the practice are generally only given the lower seven initiations.
[edit] Astrology
The phrase "as it is outside, so it is within the body" is often found in the Kalachakra tantra to emphasize the similarities and correspondence between human beings and the cosmos; this concept is the basis for Kalachakra astrology, but also for more profound connections and interdependence as taught in the Kalachakra literature.
In Tibet, the Kalachakra astrological system is one of the main building blocks in the composition of Tibetan astrological calendars. The astrology in the Kalachakra is not unlike the Western system, in that it employs complicated (and surprisingly accurate) astronomical calculations to determine, for example, the exact location of the planets.
Kalachakra Deity with Consort
Kalachakra Deity with Consort
[edit] History and Origin
Rigdan Tagpa or Manjushrí Kírti, King of Shambhala
Rigdan Tagpa or Manjushrí Kírti, King of Shambhala
According to the Kalachakra Tantra, King Suchandra (Tib. Dawa Sangpo) of the Kingdom of Shambhala requested teaching from the Buddha that would allow him to practice the Dharma without renouncing his worldly enjoyments and responsibilities.
In response to his request, the Buddha taught the first Kālachakra root tantra in Dhanyakataka (Palden Drepung in Tibetan)(near present day Amaravati), a small town in Andhra Pradesh in southeastern India, supposedly bilocating (appearing in two places at once) at the same time as he was also delivering the Prajnaparamita sutras at Vulture Peak Mountain in Bihar. Along with King Suchandra, ninety-six minor kings and emissaries from Shambhala were also said to have received the teachings. The Kalachakra thus passed directly to Shambhala, where it was held exclusively for hundreds of years. Later Shambhalian kings, Manjushrikirti and Pundarika, are said to have condensed and simplified the teachings into the "Sri Kalachakra" or "Laghutantra" and its main commentary the "Vimalaprabha", which remain extant today as the heart of the Kalachakra literature.
Rigdan Tagpa or Manjushrí Kírti is said to have been born in 159 BCE and ruled over Shambhala which had 300,510 followers of the Mlechha (Yavana or "western") religion living in it, some of whom worshiped the sun. He is said to have expelled all the heretics from his dominions but later, after hearing their petitions, allowed them to return. For their benefit, and the benefit of all living beings, he explained the Kalachakra teachings. In 59 BCE he abdicated his throne to his son, Puṇdaŕika, and died soon afterwards, entering the Sambhoga-káya of Buddhahood.[3]
There are presently two main traditions of Kalachakra, the Ra lineage (Tib. Rva-lugs) and the Dro lineage (Tib.'Bro-lugs). Although there were many translations of the Kalachakra texts from Sanskrit into Tibetan, the Ra and Dro translations are considered to be the most reliable (more about the two lineages below). The two lineages offer slightly differing accounts of how the Kalachakra teachings returned to India from Shambhala.
In both traditions, the Kalachakra and its related commentaries (sometimes referred to as the Bodhisattvas Corpus) were returned to India in 966CE by an Indian pandit. In the Ra tradition this figure is known as Chilupa, and in the Dro tradition as Kalachakrapada the Greater. Scholars such as Helmut Hoffman have suggested they are the same person. The first masters of the tradition disguised themselves with pseudonyms, so the Indian oral traditions recorded by the Tibetans contain a mass of contradictions.
Chilupa/Kalachakrapada is said to have set out to receive the Kalachakra teachings in Shambhala, along the journey to which he encountered the Kulika (Shambhala) king Durjaya manifesting as Manjushri, who conferred the Kalachakra initiation on him, based on his pure motivation.
Upon returning to India, Chilupa/Kalachakrapada is said to have defeated in debate Nadapada (Tib. Naropa), the abbot of Nalanda University, a great center of Buddhist thought at that time. Chilupa/Kalachakrapada then initiated Nadapada (who became known as Kalachakrapada the Lesser) into the Kalachakra, and the tradition thereafter in India and Tibet stems from these two. Nadapada established the teachings as legitimate in the eyes of the Nalanda community, and initiated into the Kālachakra such masters as Atisha (who, in turn, initiated the Kālachakra master Pindo Acharya (Tib. Pitopa)).
A Tibetan history, the Pag Sam Jon Zang, as well as architectural evidence, indicates that the Ratnagiri mahavihara in Orissa was an important center for the dissemination of the Kalachakratantra in India.
The Kalachakra tradition, along with all Vajrayana Buddhism, vanished from India in the wake of the Muslim invasions.
Spread to Tibet
The Dro lineage was established in Tibet by a Kashmiri disciple of Nalandapa named Pandita Somanatha, who traveled to Tibet in 1027 (or 1064CE, depending on the calendar used), and his translator Droton Sherab Drak Lotsawa, from which it takes its name. The Ra lineage was brought to Tibet by another Kashmiri disciple of Nadapada named Samantashri, and translated by Ra Choerab Lotsawa (or Ra Dorje Drakpa).
The Ra lineage became particularly important in the Sakya order of Tibetan Buddhism, where it was held by such prominent masters as Sakya Pandita (1182-1251), Drogon Chogyal Pagpa (1235-1280), Budon Rinchendrup (1290-1364), and Dolpopa Sherab Gyaltsen (1292-1361). The latter two, both of whom also held the Dro lineage, are particularly well known expositors of the Kalachakra in Tibet, the practice of which is said to have greatly informed Dolpopa’s exposition of the Shentong view. A strong emphasis on Kalachakra practice and exposition of the Shentong view were the principal distinguishing characteristics of the Jonang school that traces its roots to Dolpopa.
The teaching of the Kalachakra was further advanced by the great Jonang scholar Taranatha (1575-1634). In the 17th century, the Gelug-led government of Tibet outlawed the Jonang school, closing down or forcibly converting most of its monasteries. The writings of Dolpopa, Taranatha, and other prominent Shentong scholars were banned. Ironically, it was also at this time that the Gelug lineage absorbed much of the Jonang Kalachakra tradition.
Today Kalachakra is practiced by all four Tibetan schools of Buddhism, although it appears most prominently in the Gelug lineage. It is the main tantric practice for the Jonang school, which persists to this day with a small number of monasteries in eastern Tibet. Efforts are under way to have the Jonang tradition be recognized officially as a fifth tradition of Tibetan Buddhism.
[edit] Kalachakra practice today in the Tibetan Buddhist schools
Buton Rinchen had considerable influence on the later development of the Gelug and Sakya traditions of Kalachakra, and Dolpopa on the development of the Jonang tradition on which the Kagyu, Nyingma, and the Tsarpa branch of the Sakya draw. The Kagyu and Nyingma rely heavily on the extensive, Jonang-influenced Kalachakra commentaries of Ju Mipham and Jamgon Kongtrul the Great, both of whom took a strong interest in the tradition. The Tsarpa branch of the Sakya maintain the practice lineage for the six branch yoga of Kalachakra in the Jonang tradition.
It should be noted, however, that there were many other influences and much cross-fertilization between the different traditions, and indeed His Holiness the Dalai Lama has asserted that it is acceptable for those initiated in one Kalachakra tradition to practice in others.
Gelugpa
The Dalai Lama presiding over the Kalachakra initiation in Bodhgaya in January 2003.
The Dalai Lama presiding over the Kalachakra initiation in Bodhgaya in January 2003.
The Dalai Lamas have had specific interest in the Kālachakra practice, particularly the First, Second, Seventh, Eighth, and the current (Fourteenth) Dalai Lamas. The present Dalai Lama has given thirty Kalachakra initiations all over the world, and is the most prominent Kalachakra lineage holder alive today. Billed as the “Kalachakra for World Peace,” they draw tens of thousands of people. Generally, it is unusual for tantric initiations to be given to large public assemblages, but the Kalachakra has always been an exception. The Dalai Lama, Kalu Rinpoche and others have stated that the public exposition of this tantra is necessary in the current degenerate age. The initiation may be received as a blessing for the majority of those attending, although many attendees do take the commitments and subsequently engage in the practice.
Kalachakra Initiations given by H.H. XIV Dalai Lama
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