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The Spontaneously Innate Bhagavāt Kālacakra: Daily Practise

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The Spontaneously Innate Bhagavāt Kālacakra: Daily Practise The Spontaneously Innate Bhagavāt Kālacakra: Daily Practise by Jamgon Kongtrul Lodro Thaye ༄༅། ། བཅོམ་ལྡན་འདས་དུས་ཀྱི་འཁོར་ལོ་辷ན་སྐྱེས་ཀྱི་རྒྱུན་ཁྐྱེར་ཞྐྱེས་བྱ་བ་བཞུགས་སོ།། འཇམ་མགོན་ཀོང་སྤྲུལ་བོ་གོས་མཐའ་ཡས། Translated and edited by Adele Tomlin, copyright 2018. 1 Translator’s Introduction Here is the Daily Practise of the Spontaneously Innate Bhagavāt Kālacakra (bcom ldan ‘das dus kyi ‘khor lo lhan skyes kyi rgyun khyer), composed by the Kagyu and Rime master, Jamgon Kongtrul Lodro Thaye (1813-1899) in the 19th Century. Although Kongtrul was a master and scholar of many Tibetan Buddhist traditions, he mainly followed the Jonang tradition of Kālacakra and received most of his teachings and transmissions on Kālacakra and the six vajra-yogas from the Jonang master, Ngawang Chophel (sngags dbang chos 'phel) while staying at the main Jonang monastery, Dzamthang, Tibet. The ‘Spontaneously Innate’ Kālacakra sadhana, is traditionally done as the sixth part of the seven-fold preliminary practises in the Kālacakra , that are done prior to the completion stage practises of the six vajra-yogas. According to Kongtrul, this sadhana is primarily for people who ‘do not like elaborate, complex rituals’ and so it can be done simply as a two-armed form of the deity and consort. The text is available on the Treasury of Precious Instructions (gdams ngag mdzod)i by Kongtrul. I first received the Kālacakra empowerment from HH Sakya Trizin, in 2010 London, UK and the ‘Spontaneously Innate’ Kālacakra empowerment from Jonang lama, Chokyi Nangwa Rinpoche in Dharamsala, India, 2016. Since then I have been working on the translation of two of the main Jonang texts on the Kālacakra Preliminaries with instruction and transmission with his instruction. In September 2018, I received the oral transmission of this particular text from the 10th Sangye Nyenpa Rinpoche, at Benchen Monastery, Pharping, Nepal and some clarification on the meaning of certain words, by Drupon Khenpo at Jamgon Kongtrul’s seat, Pullahari Monastery, Kathmandu, Nepal. This is a new translation and edition of the text. It was completed for forthcoming Innate Kālacakra empowerment by HE Garchen Rinpoche, in Portugal, October 2018. If you have received a Kālacakra empowerment from a Kagyu master, this would be a text to use for daily practise. It is best to get the oral transmission and instruction on the text from a qualified master is possible. May it be of benefit! Mangalam. Adele Tomlin, Pharping, Nepal, September 2018. 2 ན་མ་ོ གུ་རུ་ཤ་ྱི ͱ་ལ་ཅβ་ཡ་། Namo guru shri kālachakraya འདྱིར་轴ས་ཀྱི་གནས་轴གས་辷་སྐུ་དང་སྐྱེམས་ཀྱི་གནས་轴གས་བདྐྱེ་བར་ཤྐྱེས་ཏྐྱེ་སོས་པ་ལ་མྱི་དགའ་བར་ཡྐྱེ་ཤྐྱེས་ཀྱི་辷་སྐུ་དང་རྣམ་པ་མཚུངས་པའྱི་རོགས་པ འྱི་རྣལ་འབྱོར་ཉམས་སུ་ལྐྱེན་པར་འདོད་པས་སབས་སྐྱེམས་སྱི་མཐུན་བྱ། ། This is [a sadhana] for those whom having understood that the ultimate abiding reality of the body is the deity form and the ultimate abiding reality of the mind is bliss, who don’t like complex and elaborate [practise], yet wish to practise a completion stage yoga that has the same aspects as the primordial awareness deity form. Take refuge and generate bodhicitta. Recite three times. སངས་རྒྱས་ཆོས་དང་དགྐྱེ་འདུན་སྱིད་པའྱི་འཇྱིག་འཕོག་ལ་ཡང་བྱང་᭴བ་བར་དུ་བདག་ནྱི་སབས་སུ་མཆྱི། ། sang gye chö dang ge dun si pai jig throg la yang jang chub bar du dag ni kyab su chi འགོ་བའྱི་ཉོན་མོངས་ནད་ཀྱི་བསལ་鮳ད་རོ་རྐྱེ་ཐྐྱེག་པའྱི་ཆོས་ཀྱི་འཁོར་ལོ་བསོར་བར་བསྐུལ། ། dro wai nyon mong ne kyi sel le dor je theg pai chö kyi khor lo kor war kul རོགས་སངས་རྒྱས་སུ་བདག་གྱུར་ཅྱིག་ཅྐྱེས་འདྱིར་ནྱི་སོན་ལམ་སྐྱེམས་ཅན་དོན་གྱི་鮳ད་དུ་བདག་བགྱིའོ། dzog sang gye su dag gyur chig che dir ni mon lam sem chen don gi le du dag gyi o To the Buddha, Dharma and Sangha, who rob the dangers of existence, I go for refuge until I attain enlightenment. I make this aspiration for the benefit of sentient beings: ‘May I become a perfect Buddha’. དངོས་པོ་མྐྱེད་ལ་སོམ་པ་མྐྱེད། ། ngo po me la gom pa me For non-objects there is no meditation, སོམ་པ་སོམ་པ་ཉྱིད་མ་ཡྱིན། ། ii gom pa gom nyi ma yin thus meditation is not actual meditation. དྐྱེ་辟ར་དངོས་པོ་དངོས་མྐྱེད་པས། ། 3 de tar ngo po ngo me pe Likewise, since objects are not objects, སོམ་པ་དམྱིགས་སུ་མྐྱེད་པའོ། ། gom pa mig su me pa o meditation is without reference pointiii. ཨ་ཤུ་侱་㽱་ཛྙཱ་ན་བ澲་鮭་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ། oṃ śūnyatā jñāna vajra svabhāwa ātma ko'haṃ རྣམ་པ་ཐམས་ཅད་ཀྱི་མཆོག་དང་ལྡན་པའྱི་སོང་པ་ཉྱིད་དོ། ། nam pa tham che ki chog dang den pai tong pa nyi do The emptiness endowed with all supreme aspects. ཞལ་垱ག་རྣམ་པའྱི་གཟུགས་ཅན་ཉྱིད། ། shel chag nam pai zug chen nyi The form aspect of face and hands མཆོག་㽴་བདྐྱེ་བས་གཟུགས་མྐྱེད་པ། ། chog tu de we zug me being supreme bliss are formless. དྐྱེ་垱ྱིར་འགོ་ཀུན་辷ན་ཅྱིག་སྐྱེས། ། de chir dro kun lhen chig kye As it is spontaneously innate in all beings རང་བཞྱིན་辷ན་ཅྱིག་སྐྱེས་ཞྐྱེས་བརོད། rang zhin lhen chig kye zhe jo it is called the ‘spontaneously innate’ nature. རྣམ་དག་རྣམ་པའྱི་སྐྱེམས་ཀྱིས་ནྱི། ། རང་བཞྱིན་掱་ངན་འདས་པ་ཉྱིད། ། nam dag nam pai sem ki ni rang zhin nya ngen de pa nyi The aspect of mind that is completely pure [that arises] is the ‘ultimate nirvāṇa’iv nature. 4 辷་ཡྱི་རྣམ་པའྱི་གཟུགས་ཀྱིས་ནྱི། ། བཞྱིན་ལག་ཁ་དོག་རྣམ་པར་ནྱི། ། སྐྱེས་པ་ཙམ་གྱིས་རྣམ་པར་གནས། ། lha nam pai zug kyi ni zhin lag kha dog nam par ni kye pa tsam gi nam par ne The aspects of the deity form, face, hands, colour abide merely by generation. 轴ས་ཐོགས་བཅས་རྡུལ་ཆོས་ཀྱི་དབྱྱིབས་鮤ངས་པ་དང༌། lu thog che dul chö kyi yib pang pa dang སྐྱེམས་རོག་བཅས་བོས་བཏགས་ཀྱི་སྱིབ་པ་鮤ངས་པ་འགྱུར་བ་མྐྱེད་པའྱི་བདྐྱེ་བ་ཆྐྱེན་པོ་དང༌། sem tog che lö tag kyi drib pa pang pa gyur wa me pa’i de wa chen po dang The abandonment of shape and atoms of the phenomena of form and the abandonment of the obscurations of mind and conceptuality, is the unchanging great bliss. སྱིད་པ་གསུམ་ན་གནས་པ་མཐའ་དག་གཟྱིགས་པའྱི་སོང་ཉྱིད་ཀྱི་ཡྐྱེ་ཤྐྱེས་རྣམ་པར་དག་པ་ངོ་བོ་དབྱྐྱེར་མྐྱེད་པ་ཁ་སོར་辷ན་ཅྱིག་སྐྱེས་པའྱི ་སྐུས་མཚོན་པ་ནྱི། si pa sum na ne pa tha dag zig pai tong nyi kyi ye she nam par dag pa ngo wo yer me kha jor lhen chig kye pai ku tshön pa ni The completely pure primordial awareness sees emptiness of the three existences in its entirety. The innate form [of the deity] symbolises this indivisible essence of the union [of emptiness and bliss]. Self-Generation འབྱུང་བཞྱི་རྱི་རབ་པདྨ་ཟླ་ཉྱི་ས་གཅན་རྣམས་བརྐྱེགས་པའྱི་གདན་ལ། jung zhi ri rab pe ma da nyi dra chen nam tseg pai den la On a seat on top of the four elements, Mount Meru, lotus, Moon, Sun and Rāhu བདག་ཉྱིད་དཔལ་དུས་ཀྱི་འཁོར་ལོ་སྐུ་མདོག་སོན་པོ་ཞལ་གཅྱིག་སན་གསུམ་པ། dag nyi pel dü kyi khor lo ku dog ngon po zhel chig chen sum pa am I, glorious Kālacakra , blue body, one face, three eyes, 5 དྱི་མ་མྐྱེད་པའྱི་འོད་ཟྐྱེར་辔་རྣམས་འགྐྱེད་ཅྱིང༌། dri ma me pai öd zer nga nam gye ching radiating out stainless rays of brilliant five-coloured light. 垱ག་གཉྱིས་ཀྱི་རོ་རྐྱེ་དང་དྱིལ་བུ་འཛིན་པས་ཡུམ་ལ་འཁྱུད་པ། chag nyi kyi dor je dang dril bu zin pe yum la khyu pa Two hands, holding a bell and Vajra, embrace the consort. མཐྐྱེ་བོང་སྐྱེར་པོ། ། མཛུབ་མོ་དཀར་པོ། ། གུང་མོ་དམར་པོ། ། སྱིན་ལག་ནག་པོ། ། མཐྐྱེའུ་᭴ང་辗ང་གུ། the bong ser po dzub mo kar po gung mo mar po sin lag nag po the’u chung jang gu Thumbs are yellow, index fingers white, middle fingers red, ring fingers black, little fingers green. 垱ག་སོར་རྣམས་ཀྱི་ཚིགས་ཕྐྱེང་དང་པོ་ནག་པོ། ། གཉྱིས་པ་དམར་པོ། ། གསུམ་པ་དཀར་པོ། ། chog sor nam kyi tshig phreng dang po nag po nyis pa mar po sum pa kar po The first row of finger joints are black, the second are red and the third are white. རོ་རྐྱེ་སྐྱེམས་དཔའ་རང་ཉྱིད་དུ་མཚོན་པའྱི་དབུ་རྒྱན་ཅན། རལ་པའྱི་ཐོར་ཚུགས་ཡྱིད་བཞྱིན་གྱི་ནོར་བུ་དང༌། dor je sem pa rang nyi du tshen pai u gyen chen ral pai thor tshug yi zhin gi nor bu dang A crown symbolising oneself is Vajrasattva. Hair tied up in topknot adorned with a wish-fulfilling jewel, ཟླ་垱ྐྱེད་རོ་རྐྱེས་བརྒྱན་པ་རོ་རྐྱེའྱི་རྒྱན་鮣་ཚོགས་དང༌། སག་གྱི་པགས་པའྱི་ཤམ་ཐབས་ཅན། da che dor je gyen pa dor je’i gyen na tshog dang tag gi pag pai sham thab chen half moon and Vajra; various vajra ornaments; a lower garment of tiger-skin. ཞབས་གཡོན་པ་དཀར་པོ་བསྐུམ་པས་དག་པོ་དཀར་པོ་དང༌། zhab yon pa kar po kum drag po kar po dang Left white leg bent on white Rudra.
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