The method of NAMO GURU Kalachakra BHYAH
Here are the spiritual method, able to inspire any happy and spiritual quality - meditation guru-yoga, focusing on the glorious Kalachakra.
Begin with a clear visualization of the objects of refuge. Then, as a preparation for meditation on the spiritual mentor as a single entity with glorious Kalachakra, read the verse in order to pay mind to the Refuge and for the emergence of a compassionate bodhicitta.
In the sky in front of me -
Lion throne of precious substances.
There, on the cushions of lotus, sun, moon
And the planets of Rahu and Kalagni,
It remains as the embodiment of all objects of refuge,
My root guru in the form of a magnificent Kalachakra
Since the body is blue with one face,
Since the vajra and bell in hand.
Passionately embraced his wife Vishvamata,
He stands in the proud position,
And his feet trampling the red and white deity.
On top of it - white syllable OM AH red - in his throat
And blue HUM - in his heart.
From the syllable HUM at his heart glows with light
And invite all the objects of refuge:
Guru, the deities of the refuge, the Buddhas, Bodhisattvas,
Shravakas, arhat, pratyekabuddha,
Duck, dakini and Dharma protectors.
All of them are absorbed by the two and become
By its nature, the three objects of refuge,
Assembled into a coherent whole.
In the deep respect I give tribute to
All three gates:
I donate all the material and created awareness things;
I recognize all the shortcomings and mistakes,
I accumulated from beginningless time,
And rejoice in the kindness of ordinary beings
And the perfect masters.
On the master, stay in samsara until it is empty,
And turn the Wheel of Knowledge.
Pray, standing firmly by the end of the world.
All the best, I dedicate ineffable enlightenment.
Body, speech and mind of myself and others,
Our wealth and our property
In the past, present and future
And precious mandala of Mount Meru and others
Together with unparalleled victims of Samantabhadra,
I mentally represent and podnoshu as a mandala
Gurus, gods and dedication to the Three Jewels;
Out of compassion, accept them, please
And gave me your transformative forces.
Now read the mantra name (in this case - His Holiness the Dalai Lama) as many times: OM AH GURU Vajradhara VAGINDRA Sumati SHASANADHARA Samudra SHRIBHADRA Sarva SIDDHI HUM HUM.
In his heart, visualize the solar disk with the letter HUM, or syllable from the disc of the moon "has ten forces." In any case, they are surrounded by mantramaloy.
When you read the mantra, visualize that the sun's rays come from these disks, you reach for themselves and others and then come together and disappear again in mantramale.
Should read this mantra: OM AH HUNG XOX HAM KSHAH MALAVARAYA Hum Phat.
With the help of beneficent power of this practice
Suppose I had not separated,
But from one life will be surrounded by caring
Spiritual leaders and deities of initiation,
And find happiness in achieving the highest path.
Trusting the kindest mentors
The basis of all happiness and blessings,
The source of all spiritual attainment,
Suppose I will deliver them pleasure, offering
Homage, service and effective practice.
The possibilities of the human form
So substantial, difficult and easily reachable utrachivaemy;
The suffering of the lower realms
So strong and so long lasting.
Knowing this, so I'll live in harmony
On the law of karma and the covenants of refuge,
Constantly being in the field
To overcome evil and cultivating good.
Needless to say, the sufferings of the lower realms,
Even the pleasures of the higher worlds -
No more than the honey on the razor's edge.
In order to achieve liberation from the circle of transformations
Yes, I will fasten a method of three higher
Discipline, meditative concentration and wisdom
And then further strengthen them.
May I always be in a compassionate bodhicitta,
The quest for enlightenment for the sake of peace,
And tirelessly taught the bodhisattva path -
Six perfections and four ways of giving -
And to quickly complete the accumulation of merit and wisdom.
Having prepared the way consciousness
Fundamental practices of exoteric Mahayana
And right on entering the gates of the incomparable Vajrayana,
After receiving the appropriate initiation
May I read the tantric vows and precepts
As deeply as I cherish my life.
Whatever occurred worldly preconceptions,
They must be transformed into the wisdom of bliss and emptiness.
May I go to the comprehension of concentration
The substantive content of the two stages of yogic tantra
This blown lineage of the great mysteries.
Yes, I will stand before the face of the sublime
Famous ruler of Shambhala
In the wonderful land of purity and quickly achieved
The state Grand Alliance, the inseparability
Empty body-and-wife couple
And the constant great bliss.
In the future, a great era
Rudra Chakrina "Furious Wheels holder"
Let I be able to be born among the outstanding students
And conclude with a sublime way the Original Kalachakra
Becoming a perfect adept, a friend of all beings.
Let me never be separated from spiritual leaders;
May I always have access to their enlightening teachings;
Yes, I comprehend the ten stages and the five ways
And quickly attain Buddhahood Vajradhara.
The merits accumulated in the practice,
I will turn into the causes of acts of completion
And the prayers of the Buddhas and Bodhisattvas
And in support of the Dharma, in writing and intuitive.
On the rain blessings and spiritual happiness,
King jewelry, Chintamani, artist desires
To you, the teacher and the deity of initiation,
Combine all sources of power
I make this request.
Inspire the flow of my being
Its transformative powers, and blessings.
Might this request
Included in the top of my head
And dissolves into me.
I myself become a great Kalachakra
With all its faces, hands and fingers.
May all beings have happiness and its causes;
Let them be free from suffering and its causes;
Let us never will separate them from happiness without suffering;
And let them be free from attachment to a close
And distrust of distant.
To the Buddha, Dharma and Sangha
I turn for refuge until I reach enlightenment.
The merits of my practices, such as the six perfections,
Yes, I attain Buddhahood
For the sake of all sentient beings.
Tsonkhapa and school gelukpa
At the beginning of XIV century, Tibet was represented by a number of independent schools, some large and many small ones. From a political point of view, the country was also split - it was thirteen of small principalities. Established Tsonkhapoy gelukpa, "the school of virtue," could become the force that united the country and in the spiritual and political terms. And if at the state level gelukpa could stand at the head of Tibet (since the time when the Dalai Lama concentrated in the hands and the secular and spiritual power), then at a religious school Tsonkhapy went far beyond the borders of the country, covering first, Mongolia, Buryatia and then , Tuva and Kalmykia, and reached the European part of Russia (in 1914 in St. Petersburg was built Kalachakra Temple).
Tsonkhapy activity can not be overstated. He was not just the creator of a new school - he systematized all of Tibetan Buddhism: Philosophy of the device and the monastic community to tantras (mystical meaning which was open to him six-armed Mahakala) and iconography.
Lobsang Dakpa, later called Tsonkhapoy, born in the Year of Fire, Rooster, six decades after 1027, the tenth day of the tenth lunar month. In terms of European history, it was in 1357, although there are other options for dating. He was born in Amdo, in the place where the monastery is now Gumbum. The legend of the creation of the monastery we describe below.
Tsonkhapa was the fourth of six sons. When he was two years, Lama Rinchen Dondub asked his parents to give him a child in foster sons. In this age of the future life of the great reformer proceeded only in the monastic environment.
When the youth was sixteen years old, Dondub Rinchen decided to send him to study in Central Tibet, and Tsonkhapa took it gladly, because the dream of a deep education. He went on this trip with two cousins and many satellites, on the way they've been to many monasteries, and in particular the famous Sakya Monastery, where Tsonkhapa deeply studied logic and Madhyamika.
After five or six years old when Tsonkhapa studied in Central Tibet, his mother wrote him a letter which asked her son to arrive. However, at this time he put a lot of understanding of Buddhism above worldly ties, so that at the request of his mother he sent her two of her self-portrait, as well as personally made plates to print the images of Buddha Lvinogolosogo, and wrote that if she set up a mortar in place of his birth and make a hundred thousand impressions with cliches, it would be tantamount to a date with him. His mother sang will his son, and on the spot "where blood was shed from the umbilical cord," erected a stupa, which is around half a century later, the monastery was built Gumbum ("Hundred of thousands of images").
Many European travelers visited the monastery and claimed that his bark is a country of origin spot patterns that actually resembles the Tibetan letters.
Subsequent years spent teaching Tsonkhapa travels to various monasteries, where he had talks on all topics of Buddhist science. During one such journey at the age of 25 years in the convent yuzhnotibetskom Yarlun-Namchzhal in the presence of high lamas, he received the highest vow of a Buddhist monk - bhikkhus (Tibetan Gelong). Young talent was so bright, and knowledge are so vast that, according to the testimony of his biographers, an elderly Lama Rinpoche Chang after a conversation with Tsonkhapoy cry that has become too old for the time in Tibet, there is such a wonderful person.
With the adoption of monasticism Tsonkhapoy of legends about the origin of zheltoshapochnoy school. They say that when the ritual was accomplished, the stock of the monastery there was no monastic red hats - and the boy was handed a yellow. Regardless of the truth of this tradition, students wore hats Tsonkhapy yellow, and the school gelukpa then became known as "shaser" - "yellow faith."
Up to thirty years, lived in a monastery Tsonkhapa Tsalguntan, near Lhasa, where he studied and fully Kanchzhur Tandzhur mastering the legacy of Indian scientists Mahayanists Dharmakirti, Nagarjuna, Aryadevy, Shantideva, Chandrakirti, Asanga and Vasubandhu. After studying philosophy, Tsonkhapa turned to tantra. It was a rather unusual action, since the majority of Tibetan monks preferred to rely either on the sutras and philosophy, or the tantric rituals. However Tsonkhapa wrote of the need to master to perfection Tantra, or, in the words of his biographer, "to have eyes for the study of all the laws of sutra and tantra." His mentor was in Tantra Lama Umapa, legends which say that out of his chest sounds were heard on their own mantra of Manjushri, and he repeatedly was the vision of Black Manjushri. Under the guidance of Lama Umapy Tsonkhapa surpassed meditation on the Void.
At this time, begin to gather around Tsonkhapy students, future school-based gelukpa. First, they were eight and five years - 30 people.
Note one episode, very important for the understanding of the teachings of Lamaism.
In 1394, the Master was going to leave Tibet and travel to India to improve their knowledge, but the trip never took place. The legend says that a bodhisattva Manjushri himself (which was regarded as an emanation of Tsonkhapa) prevented his disciple to take care of personal spiritual growth in a time when Tibetan Buddhism is tainted by the lower magic, licentiousness monks and urgently needs to return to the purity of the original community.
So, for the highest spiritual mentor care about those who are beneath him - whether laymen or monks simple - above his own spiritual development. We see how in the life of a real person, a historical rather than legendary person, the bodhisattva vow has been implemented - do not take care of their personal path to enlightenment as there are living beings in need of salvation. This great altruism, this heroic selflessness Tsonkhapa made the basis of his life and his teachings.
At its forty-sixth year of his life writing his Tsonkhapa main work - "Lamrim Chenpo", "Steps Path to Enlightenment." Named modest commentary to "Lighting the Way of Enlightenment" Atisha, "Lam-rim" became the basis of school gelukpa, covering both daily life and the monastic Rule, as a philosophy and meditation. The basis of spiritual practice called Tsonkhapa reliance on "the good of others," that is Buddhist teacher of every person, whether monk or layman.
In this vast tract Tsonkhapa divides people into three levels according to their ability to perceive teaching and persistence of the desire for salvation. The first level - those who consumed the cycle of life, who can not afford to do whatever was in spiritual practice, who are obliged to feed the family, etc. For such people, even laudable only thought about the need for salvation. The main thing is that they can do for your spiritual growth - to establish internal communication with my Lama, that he could provide the layman is the next reincarnation, that man was able to get closer to salvation. Layman also, depending upon the spiritual Lama, takes care of his physical life, bringing him food and things necessary to the monk could not worry about life, letting your mind completely to the higher goals.
The second level consists of those people lay people and monks, who knows the Four Noble Truths and following the path of individual salvation. They must practice non-attachment to the material world, to live alone, rejecting the madding crowd. So people should study works of early Buddhism.
The third level - those who have known the cause of their own suffering, who wants above all to help others become free from suffering - in short, those who vow bodhisattva. These people are spiritual leaders, these people are able to provide to those who found them a spiritual connection, higher rebirth, as they themselves own the energies of his own body to control your mind and soul connected to it after death or even during the lifetime of . These people should learn the highest philosophy and Tantric practice mystical meditation.
In "Lamrim Chenpo" stated another extremely important for Lamaism idea, which was outlined in the writings of the great Atisha: the idea of the Hinayana, Mahayana and Vajrayana as the three stages on the path of enlightenment. Finally, it was confirmed Tsonkhapoy, who wrote that people who took the monastic path should follow the Little Chariot, strictly abide by the regulations Vinaya, the monastic rules of the Code is, to maintain celibacy, renunciation of property, etc. The first steps towards for salvation is possible only when a complete break with the world.
The next step is to realize that individual salvation is impossible, without compassion, no enlightenment. A man stands on the bodhisattva path, following the Great Chariot.
Motivated by a heroic altruism, he realizes later that effective care for all living things they need to master high-energy penetrating the whole world - he needs to master the tantric meditation Diamond Vehicle. On the other hand, the consciousness and feelings of a man are developed so that it rises immeasurably above material life, he does not care where you live - in a monastery in the mountains or in town, what food is, what clothes to wear. For him there is no difference between luxury and misery - they're out of his mind. Celibacy is not a must. Being completely tied to the material world, man will be able to "see themselves in spirit, committing intimate exploits have reached the full result of contemplation that has the power of yoga, vajra completeness of thought."
It is easy to see that the three levels of people relate to the three levels of exercise, but the relationship is not direct: the first level of people remain in ignorance, the second - confess Hinayana, the third - and then Mahayana Vajrayana.
In 1405 wrote a treatise Tsonkhapa "Nagrim", which considers four tantra as a path to Vajradhara. At the end of his life, he is "Small Lamrim" - mostly due to the exclusion of the main text of the extensive citations and refutations of others' opinions.
But Tsonkhapy activity was not confined to philosophy and meditation. It significantly reformed the ritual side of Tibetan Buddhism. Prior to his reverence for the objects were neglected. Thus, in the famous temple Chzhobo, where the statue of Buddha, brought by Wen-Chen from China, the poor have settled and bred there bonfires. To clean the church from them, resorted to trickery Tsonkhapa: he ordered them to prepare for lunch on the riverbank, and while the poor ate, their belongings were thrown out of the church and the church is locked.
Later the church was renovated and the statue of him covered in gold and clothed in the crown and mantle. Perhaps it was created Tsonkhapoy tradition of "dressing" statues. Another example related to the iconography, is that when artists do not know how they portray thirty-five Buddha of compassion, they turned to Tsonkhape, he went into meditation and saw all the Buddhas, and then explained in detail the masters, what color and what attributes should represent each thirty-five Buddhas.
Thanks Tsonkhape converted convent education system: to replace the strictly individual transfer come monastic schools, giving education to several dozens of monks. These were the so-called datsans, or faculties, which were investigated or that the Buddhist science. Of particular importance is tsannid-datsans, then there are schools of philosophy. Virtually the entire monastic order, starting with the books that should be studied, to the rules, how to drink tea in the meeting, set Tsonkhapoy. Also, they were re-introduced to the monastic life Vinaya rules, in particular - the mandatory celibacy for monks.
Another area where reforms have touched Tsonkhapy was iconography. They were designed so common nowadays song "Father and Sons", where the two deities are represented by the satellite at the foot of the throne of the chief deity. That's how they began to write an image of a reformer, with seated at his feet by his nephew Gendub-oak (posthumously recognized as the Dalai Lama) and Khaydubom Geleg-balsanbo (posthumously recognized as the Panchen Lama).
On the instructions were based Tsonkhapy largest monasteries in Tibet - Braybun, Sera, Tashi Lhunpo. Braybun (about 10 km from Lhasa) was the largest monastery school gelukpa in it at the beginning of the twentieth century, lived up to eight thousand monks. Then, in the monastery were three and one philosophical datsan Tantric. At one of the faculties were trained exclusively come from Mongolia, Buryatia, Kalmykia. From this monastery is the line of Dalai Lamas.
Monastery of Tashi lumpo located in the province of Tsang, he founded a student-Tsonkhapy Gedun oak after the death of the Teacher. Gedun-oak is considered the first Dalai Lama, although the title was only the third in the line of reincarnation. The monastery is consisted of three thousand monks. His abbot received the title of Panchen Lama ("bunch-Erdeni" in Mongolian). In the state system of Lamaism, the Panchen Lama (also called the Monastery of Tashi Lama) is considered the highest authority in religious matters, spiritual leader the Dalai Lama. If the line of Dalai Lamas emanates from the Bodhisattva Avalokitesvara, the line of the Tashi Lama - from the Dhyani Buddha Amitabha. The role of the Tashi Lama of Tibet in the spiritual life we will mention in connection with Shambhala.
In 1409 Tsonkhapa build their own monastery in the mountains near Lhasa, the monastery receives Galdan name. Here, the Great Reformer spends the last decade of his life and leaves in 1419 (the year of the Earth-Pig, the 25th day of the 10th lunar month). His body was interred in a special mortar in the monastery.
Book Tsonkhapy "Lamrim Chenmo", "Steps Towards Enlightenment" can be considered a compendium of Buddhist wisdom. Designed for people with very different levels of readiness, different abilities, "Lam-rim" provides answers to questions that arise for anyone. Read the "Lam-rim" - it actually means to get acquainted with the history of Buddhist philosophy, the Great Reformer quotes copiously and consistently. The significance of "Lamrim" for Buddhist practice is the fact that the XIV Dalai Lama admitted that reading this work is not less than seventy times.
The structure of this monument is.
In the early Tsonkhapa suggesting the need for the good of others entrusted to himself, that is, Master. In relation to the most reformers such appears Atisha, whose biography describes Tsonkhapa with great care.
The section on the initial stage, the Master explains in detail the jewel of birth in the human body and the need for diligent contemplation of impermanence, impermanence of everything in the world. This should cause genuine fear and revulsion to the material - and as opposed to fear should engender genuine belief in the Sanctuary, as well as understand the law, acts of the fetus.
At a more advanced stage, are reflections on the harmfulness of samsara as a whole, causing revulsion from the Twisting. At the same time clarified the nature of karma and obscurations-bottoms, steadily holding in samsara. Accordingly, the perceived path of liberation and made a vow of discipline, because without this it is impossible to further progress on the Path.
The next step is to cultivate a love and compassion, striving for enlightenment for the sake of all sentient beings. On its basis, should be practiced six pairs, a detailed explanation of the Teacher.
Then a man cultivate bodhicitta, interprets the way required, the permissible and impermissible level bodhisattvas. These laws - other than at the initial stage, just as the children tolerated forbidden for adults and vice versa. This path is associated with an intense, continuous practice, six couples and bodhicitta.
At a higher level should be a special practice of contemplation and paramitas paramitas wisdom. This requires serious training - both intellectual and spiritual. Tsonkhapa writes in detail about the development of samadhi meditation. This is followed by the lack of clarification of the self, and clarification is at the level of reflection, and at the level of contemplation. The achievement of perfect serenity and penetration - that's the result that you want to aspire to.
In this Tsonkhapa strongly emphasizes two things. First: you can not "jump" through the stages, you can not immediately take up meditation, not before having mastered the discipline - just like a child in your hands do not allow many items that are dangerous for him because he does not know how to handle them. The second thought - the crucial importance of analytical meditation, then there is a deep reflection on the text, which contains not less power than a meditation in the conventional sense. Therefore, reading "Lamrim" (of course, it's not just him but also for any Buddhist texts) should be regarded as a spiritual practice, which might change a person deeper and stronger than any visualizations. This should remember the letter.
Tsonkhapa also warns of possible deviations from the intended goals.