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wiki20220301en020_106227	Kalachakra	This view of interconnectedness is also applied among all human beings and all sentient beings and contains methods to train the mind so as to perceive all sentient beings as nondual from oneself. According to Wallace, the Kālacakratantra states that "one should look at the triple world as similar to space and as unitary." The tantra also states that "all six states of transmigratory existence are already present within every individual," and this is related to the doctrine of the three gunas.	Kalachakra. This view of interconnectedness is also applied among all human beings and all sentient beings and contains methods to train the mind so as to perceive all sentient beings as nondual from oneself. According to Wallace, the Kālacakratantra states that "one should look at the triple world as similar to space and as unitary." The tantra also states that "all six states of transmigratory existence are already present within every individual," and this is related to the doctrine of the three gunas.	524929
wiki20220301en020_106228	Kalachakra	Time and cycles The Kālacakratantra revolves around the concept of time (kāla) and cycles or wheels (chakra). Conventionally speaking, this refers to the cycles of the planets, to the cycles of human breathing and subtle energies in the body. Regarding the outer or external aspect of conventional reality, the wheel of time refers to the passage of days, month, and years (as well as the cycles of the zodiac) while with regard to the individual or inner aspect, it refers to "the circulation of pranas [vital airs] within the wheel of the nadis [subtle channels] in the body," which is linked with the 12 aspects of dependent origination and the 12 signs of the zodiac. These different cycles are interconnected and correspond to each other.	Kalachakra. Time and cycles The Kālacakratantra revolves around the concept of time (kāla) and cycles or wheels (chakra). Conventionally speaking, this refers to the cycles of the planets, to the cycles of human breathing and subtle energies in the body. Regarding the outer or external aspect of conventional reality, the wheel of time refers to the passage of days, month, and years (as well as the cycles of the zodiac) while with regard to the individual or inner aspect, it refers to "the circulation of pranas [vital airs] within the wheel of the nadis [subtle channels] in the body," which is linked with the 12 aspects of dependent origination and the 12 signs of the zodiac. These different cycles are interconnected and correspond to each other.	524929
wiki20220301en020_106229	Kalachakra	In the first chapter, it is stated that the world emerges from emptiness and the force of time, which is a kind of power that originates the universe:Because of time (kalat), from the voids (sunyesu), originate wind, fire, water, the earth; the continents, mountains, and oceans; the constellations, the sun, the moon, the host of star-planets, and the sages; gods, bhutas, and nagas; animals that have four types of birthplace; humans and hell beings also, on the manifold earth and below -originate in the middle of void (sunyamadhye), like salt in water, and the egg-born in the middle of an egg.Chakra, in turn, refers to the universe and all things in it (i.e. the five aggregates, constituents and bases of the world), which exist as cyclical patterns powered by time. Kāla is also said to be knowledge (jñana) and chakra is the knowable (jneya). In the universal sense then, the term Kālacakra is all-inclusive and refers to the unity of the basis of reality and reality itself.	Kalachakra. In the first chapter, it is stated that the world emerges from emptiness and the force of time, which is a kind of power that originates the universe:Because of time (kalat), from the voids (sunyesu), originate wind, fire, water, the earth; the continents, mountains, and oceans; the constellations, the sun, the moon, the host of star-planets, and the sages; gods, bhutas, and nagas; animals that have four types of birthplace; humans and hell beings also, on the manifold earth and below -originate in the middle of void (sunyamadhye), like salt in water, and the egg-born in the middle of an egg.Chakra, in turn, refers to the universe and all things in it (i.e. the five aggregates, constituents and bases of the world), which exist as cyclical patterns powered by time. Kāla is also said to be knowledge (jñana) and chakra is the knowable (jneya). In the universal sense then, the term Kālacakra is all-inclusive and refers to the unity of the basis of reality and reality itself.	524929
wiki20220301en020_106230	Kalachakra	According to Wallace, from the point of view of ultimate reality, "Kālacakra" refers to, the nonduality of two facets of a single reality—namely, wisdom (prajña), or emptiness (sunyata), and method (upaya), or compassion (karuna). The word "time" refers to the gnosis of imperishable bliss (aksara-sukha-jñana), which is a method consisting of compassion; and the word "wheel" designates wisdom consisting of emptiness. Their unity is the Buddha Kālacakra.Thus, Kālacakra refers to the manifestations of cyclic existence and nirvana, as well as its causes. Kālacakra therefore represents a single unified reality (also called Adibuddha, Sahajakaya, Jñanakaya, Sahajananda and Vajrayoga). When this reality manifests itself as numerous phenomena, it is called samsara. Vesna Wallace notes how the idea of time as a universal creative reality has precursors in Vedic literature and in the Upanishads and that it is likely that they inspired the Kālacakratantra's theory of the wheel of time.	Kalachakra. According to Wallace, from the point of view of ultimate reality, "Kālacakra" refers to, the nonduality of two facets of a single reality—namely, wisdom (prajña), or emptiness (sunyata), and method (upaya), or compassion (karuna). The word "time" refers to the gnosis of imperishable bliss (aksara-sukha-jñana), which is a method consisting of compassion; and the word "wheel" designates wisdom consisting of emptiness. Their unity is the Buddha Kālacakra.Thus, Kālacakra refers to the manifestations of cyclic existence and nirvana, as well as its causes. Kālacakra therefore represents a single unified reality (also called Adibuddha, Sahajakaya, Jñanakaya, Sahajananda and Vajrayoga). When this reality manifests itself as numerous phenomena, it is called samsara. Vesna Wallace notes how the idea of time as a universal creative reality has precursors in Vedic literature and in the Upanishads and that it is likely that they inspired the Kālacakratantra's theory of the wheel of time.	524929
wiki20220301en020_106231	Kalachakra	However, the Kālacakratantra is clear that Kālacakra is itself empty of inherent existence (i.e. essence) and is not an independent phenomenon, but one which is dependent on conditions (a classic Madhyamaka position). As Wallace notes, the cosmic body and the body of the individual is made up of various cycles of dependent origination. Furthermore, "each cycle of dependent origination, which comprises progressively smaller cycles of dependent origination, arises in dependence upon other cycles of dependent origination and is therefore itself empty of inherent existence." View The philosophical view of the Kālacakratantra is undoubtedly that of the Mahayana Buddhist Madhyamaka school, and the text attempts to refute all other Buddhist and non-Buddhist systems. As noted by Wallace, the Kālacakratantra holds that "only Madhyamikas who assert the nonduality of compassion and emptiness avoid philosophical failure."	Kalachakra. However, the Kālacakratantra is clear that Kālacakra is itself empty of inherent existence (i.e. essence) and is not an independent phenomenon, but one which is dependent on conditions (a classic Madhyamaka position). As Wallace notes, the cosmic body and the body of the individual is made up of various cycles of dependent origination. Furthermore, "each cycle of dependent origination, which comprises progressively smaller cycles of dependent origination, arises in dependence upon other cycles of dependent origination and is therefore itself empty of inherent existence." View The philosophical view of the Kālacakratantra is undoubtedly that of the Mahayana Buddhist Madhyamaka school, and the text attempts to refute all other Buddhist and non-Buddhist systems. As noted by Wallace, the Kālacakratantra holds that "only Madhyamikas who assert the nonduality of compassion and emptiness avoid philosophical failure."	524929
wiki20220301en020_106232	Kalachakra	The Kālacakratantra summarizes its fundamental doctrines in the following passage:Identitylessness, the maturation of karma, the three realms, the six states of existence, the origination due to the twelve-limbed dependence, the Four Truths, the eighteen unique qualities of the Buddha, the five psycho-physical aggregates, the three bodies and the Sahajakaya, and animate emptiness. The system in which these are taught is the clear and definite instruction of the Vajri.According to Vesna Wallace, the Kālacakra tradition has a unique interpretation of emptiness which is not just a mere negation of inherent existence (svabhava), but also refers to "the absence of material constituents of the individual's body and mind." This "aspect of emptiness" (sunyatakara), or "form of emptiness" (sunyata-bimba), is, according to Wallace: a form that is empty of both inherent existence and physical particles. It is a form that is endowed with all the signs and symbols of the Buddha. That form of	Kalachakra. The Kālacakratantra summarizes its fundamental doctrines in the following passage:Identitylessness, the maturation of karma, the three realms, the six states of existence, the origination due to the twelve-limbed dependence, the Four Truths, the eighteen unique qualities of the Buddha, the five psycho-physical aggregates, the three bodies and the Sahajakaya, and animate emptiness. The system in which these are taught is the clear and definite instruction of the Vajri.According to Vesna Wallace, the Kālacakra tradition has a unique interpretation of emptiness which is not just a mere negation of inherent existence (svabhava), but also refers to "the absence of material constituents of the individual's body and mind." This "aspect of emptiness" (sunyatakara), or "form of emptiness" (sunyata-bimba), is, according to Wallace: a form that is empty of both inherent existence and physical particles. It is a form that is endowed with all the signs and symbols of the Buddha. That form of	524929
wiki20220301en020_106233	Kalachakra	is, according to Wallace: a form that is empty of both inherent existence and physical particles. It is a form that is endowed with all the signs and symbols of the Buddha. That form of emptiness, also known as the "empty form," is also regarded as the "animate emptiness" (ajada-sunyata). Due to being animate, this emptiness is the cause of supreme and immutable bliss (paramacala-sukha). The non-duality of the cause and effect is the essential teaching of this tantra.	Kalachakra. is, according to Wallace: a form that is empty of both inherent existence and physical particles. It is a form that is endowed with all the signs and symbols of the Buddha. That form of emptiness, also known as the "empty form," is also regarded as the "animate emptiness" (ajada-sunyata). Due to being animate, this emptiness is the cause of supreme and immutable bliss (paramacala-sukha). The non-duality of the cause and effect is the essential teaching of this tantra.	524929
wiki20220301en020_106234	Kalachakra	The unique Kālacakra path and goal is based on this view. Its goal is: the transformation of one's own gross physical body into a luminous form devoid of both gross matter and the subtle body of pranas. The transformation of one's own mind into the enlightened mind of immutable bliss occurs in direct dependence upon that material transformation. The actualization of that transformation is believed to be perfect and full Buddhahood in the form of Kālacakra, the Supreme Primordial Buddha (paramadi-buddha), who is the omniscient, innate Lord of the Jinas, the true nature of one's own mind and body.	Kalachakra. The unique Kālacakra path and goal is based on this view. Its goal is: the transformation of one's own gross physical body into a luminous form devoid of both gross matter and the subtle body of pranas. The transformation of one's own mind into the enlightened mind of immutable bliss occurs in direct dependence upon that material transformation. The actualization of that transformation is believed to be perfect and full Buddhahood in the form of Kālacakra, the Supreme Primordial Buddha (paramadi-buddha), who is the omniscient, innate Lord of the Jinas, the true nature of one's own mind and body.	524929
wiki20220301en020_106235	Kalachakra	The supreme imperishable bliss is also defined as peace (santa), and pervades the bodies of sentient beings and the entire world. For beings who are in samsara, this blissful Buddha-mind also manifests as sexual bliss, during which the mind becomes free of concepts and non-dual for a brief moment. Thus, the Kālacakra tradition stresses the importance of not avoiding sexual bliss, but using it on the path, since it is a kind of fascimile of the realization of emptiness and it produces mental joy. It also stresses the importance of retaining one's semen during sexual union, as well as the importance of proper motivation and not-grasping at blissful states.	Kalachakra. The supreme imperishable bliss is also defined as peace (santa), and pervades the bodies of sentient beings and the entire world. For beings who are in samsara, this blissful Buddha-mind also manifests as sexual bliss, during which the mind becomes free of concepts and non-dual for a brief moment. Thus, the Kālacakra tradition stresses the importance of not avoiding sexual bliss, but using it on the path, since it is a kind of fascimile of the realization of emptiness and it produces mental joy. It also stresses the importance of retaining one's semen during sexual union, as well as the importance of proper motivation and not-grasping at blissful states.	524929
wiki20220301en020_106236	Kalachakra	The goal of Kālacakra is also described as access to gnosis or knowledge (jñana, also called vajra-yoga, prajñaparamita, vidya "spiritual knowledge" and Mahamudra) which is defined as "the mind of immutable bliss," and the union of wisdom and method, or emptiness and compassion. Jñana is also the mind free of causal relations (niranvaya) and empty of inherent existence. The Adibuddhatantra (i.e. the root Kālacakratantra) describes jñana as follows: It has passed beyond [the designations:] "It exists" and "It does not exist." It is the cessation of existence and non-existence. It is nondual. It is the vajra-yoga that is non-differentiated from emptiness and compassion. It is the supreme bliss. It has transcended the reality of atoms. It is devoid of empty dharmas. It is free of eternity and annihilation. It is the vajra yoga that is without causal relations. Wallace 2001, p. 150.	Kalachakra. The goal of Kālacakra is also described as access to gnosis or knowledge (jñana, also called vajra-yoga, prajñaparamita, vidya "spiritual knowledge" and Mahamudra) which is defined as "the mind of immutable bliss," and the union of wisdom and method, or emptiness and compassion. Jñana is also the mind free of causal relations (niranvaya) and empty of inherent existence. The Adibuddhatantra (i.e. the root Kālacakratantra) describes jñana as follows: It has passed beyond [the designations:] "It exists" and "It does not exist." It is the cessation of existence and non-existence. It is nondual. It is the vajra-yoga that is non-differentiated from emptiness and compassion. It is the supreme bliss. It has transcended the reality of atoms. It is devoid of empty dharmas. It is free of eternity and annihilation. It is the vajra yoga that is without causal relations. Wallace 2001, p. 150.	524929
wiki20220301en020_106237	Kalachakra	Jñana is a pure radiant mind, devoid of any impurities of habitual tendencies (vasana). It has no form and is devoid of atomic particles and is beyond subject and object. It is free of conceptualizations, and is a self-aware (svasamvedana) natural luminosity which is partless and all-pervasive. Jñana is Buddhahood, the ultimate reality or thusness (tathata). It is the Dharmadhatu, which is the primordially unoriginated beginning (adi) or atemporal source (yoni) of all phenomena. Jñana is also beyond all classifications and transcends samsara and nirvana (though it appears/manifests as both). Since it is non-dual with emptiness, it is empty of inherent existence.	Kalachakra. Jñana is a pure radiant mind, devoid of any impurities of habitual tendencies (vasana). It has no form and is devoid of atomic particles and is beyond subject and object. It is free of conceptualizations, and is a self-aware (svasamvedana) natural luminosity which is partless and all-pervasive. Jñana is Buddhahood, the ultimate reality or thusness (tathata). It is the Dharmadhatu, which is the primordially unoriginated beginning (adi) or atemporal source (yoni) of all phenomena. Jñana is also beyond all classifications and transcends samsara and nirvana (though it appears/manifests as both). Since it is non-dual with emptiness, it is empty of inherent existence.	524929
wiki20220301en020_106238	Kalachakra	Jñana also manifests as bodies, including the four bodies of the Buddha (the Sahajakaya, Dharmakaya, Sambhogakaya, and Nirmanakaya) and the bodies of sentient beings (each one of which are said to contain the four Buddha bodies in unmanifest forms). According to the Kālacakratantra, enlightened awareness is innately present in an ordinary individual's body: Just as space does not disappear [from a jar] when water is poured into the jar, in the same way, the sky-vajri, who is the pervader of the universe and devoid of sense-objects, is within the body.	Kalachakra. Jñana also manifests as bodies, including the four bodies of the Buddha (the Sahajakaya, Dharmakaya, Sambhogakaya, and Nirmanakaya) and the bodies of sentient beings (each one of which are said to contain the four Buddha bodies in unmanifest forms). According to the Kālacakratantra, enlightened awareness is innately present in an ordinary individual's body: Just as space does not disappear [from a jar] when water is poured into the jar, in the same way, the sky-vajri, who is the pervader of the universe and devoid of sense-objects, is within the body.	524929
wiki20220301en020_106239	Kalachakra	However, even though all beings have this enlightened awareness, it is not actualized if one does not ascertain it and this entails the absence of mental afflictions or impurities which block recognition of enlightened awareness. These mental afflictions are also closely connected to the pranas or vital winds (which are said to cause and sustain the afflictions) and thus to an individual's psycho-physical constitution. Thus, awakening comes about through the purification of the pranas. Deity and the Adibuddha	Kalachakra. However, even though all beings have this enlightened awareness, it is not actualized if one does not ascertain it and this entails the absence of mental afflictions or impurities which block recognition of enlightened awareness. These mental afflictions are also closely connected to the pranas or vital winds (which are said to cause and sustain the afflictions) and thus to an individual's psycho-physical constitution. Thus, awakening comes about through the purification of the pranas. Deity and the Adibuddha	524929
wiki20220301en020_106240	Kalachakra	Kālacakra also refers to a specific deity who appears as a fierce multi-armed blue deity in sexual union (yab-yum) with a consort called Visvamata (or Kālacakri). The Kālacakratantra's first chapter introduces the deity as follows:Homage to Kālacakra, who has as his content emptiness and compassion, without origination or annihilation of the three existences, who is regarding a consistent embodiment of knowledge and objects of knowledge as non-existence.The Kālacakra deities represent the aspects of Buddhahood: the non-dual (advaya) union of compassion and emptiness, the union of prajña and upaya, as well as the mahasukha (great bliss) of enlightenment. Since Kālacakra is time and everything is the flow of time, Kālacakra knows all. Kālacakri, his spiritual consort and complement, is aware of everything that is timeless, not time-bound or out of the realm of time. The two deities are thus temporality and atemporality conjoined. Similarly, the wheel or circle (chakra) is without	Kalachakra. Kālacakra also refers to a specific deity who appears as a fierce multi-armed blue deity in sexual union (yab-yum) with a consort called Visvamata (or Kālacakri). The Kālacakratantra's first chapter introduces the deity as follows:Homage to Kālacakra, who has as his content emptiness and compassion, without origination or annihilation of the three existences, who is regarding a consistent embodiment of knowledge and objects of knowledge as non-existence.The Kālacakra deities represent the aspects of Buddhahood: the non-dual (advaya) union of compassion and emptiness, the union of prajña and upaya, as well as the mahasukha (great bliss) of enlightenment. Since Kālacakra is time and everything is the flow of time, Kālacakra knows all. Kālacakri, his spiritual consort and complement, is aware of everything that is timeless, not time-bound or out of the realm of time. The two deities are thus temporality and atemporality conjoined. Similarly, the wheel or circle (chakra) is without	524929
wiki20220301en020_106241	Kalachakra	aware of everything that is timeless, not time-bound or out of the realm of time. The two deities are thus temporality and atemporality conjoined. Similarly, the wheel or circle (chakra) is without beginning or end (representing timelessness), thus the term Kāla-cakra includes what is timeless and time itself.	Kalachakra. aware of everything that is timeless, not time-bound or out of the realm of time. The two deities are thus temporality and atemporality conjoined. Similarly, the wheel or circle (chakra) is without beginning or end (representing timelessness), thus the term Kāla-cakra includes what is timeless and time itself.	524929
wiki20220301en020_106242	Kalachakra	One of the key topics of the Kālacakratantra is the Adibuddha (Primordial Buddha or First Buddha). Regarding the Adibuddha, the tantra states:To the one embraced by the Bhagavati Prajña, the one who is aspectless although possessing aspect; to the one who has the bliss of the unchanging and who has abandoned the pleasures of laughter and so forth; to the progenitor of the Buddhas, without origination and annihilation, possessing the three bodies, rightly knowing the three times - the omniscient Bhagavan Paramadhibuddha, I worship that very non-duality.Vesna Wallace notes that in this tantra, the Adibuddha is spoken of in two distinct ways. The first one is the idea that there is a being who was "the first to obtain Buddhahood by means of the imperishable bliss characterized by perfect awakening in a single moment." The Kālacakra literature also refers to an Adibuddha who has been awakened since beginningless time, "without beginning or end". According to Wallace, this refers to "the	Kalachakra. One of the key topics of the Kālacakratantra is the Adibuddha (Primordial Buddha or First Buddha). Regarding the Adibuddha, the tantra states:To the one embraced by the Bhagavati Prajña, the one who is aspectless although possessing aspect; to the one who has the bliss of the unchanging and who has abandoned the pleasures of laughter and so forth; to the progenitor of the Buddhas, without origination and annihilation, possessing the three bodies, rightly knowing the three times - the omniscient Bhagavan Paramadhibuddha, I worship that very non-duality.Vesna Wallace notes that in this tantra, the Adibuddha is spoken of in two distinct ways. The first one is the idea that there is a being who was "the first to obtain Buddhahood by means of the imperishable bliss characterized by perfect awakening in a single moment." The Kālacakra literature also refers to an Adibuddha who has been awakened since beginningless time, "without beginning or end". According to Wallace, this refers to "the	524929
wiki20220301en020_106243	Kalachakra	in a single moment." The Kālacakra literature also refers to an Adibuddha who has been awakened since beginningless time, "without beginning or end". According to Wallace, this refers to "the innate gnosis that pervades the minds of all sentient beings and stands as the basis of both samsara and nirvana."	Kalachakra. in a single moment." The Kālacakra literature also refers to an Adibuddha who has been awakened since beginningless time, "without beginning or end". According to Wallace, this refers to "the innate gnosis that pervades the minds of all sentient beings and stands as the basis of both samsara and nirvana."	524929
wiki20220301en020_106244	Kalachakra	Similarly, there is an ambiguity in the way the deity Kālacakra is explained in the tantra. According to Hammar, sometimes Kālacakra refers to the Adibuddha (which is uncreated, beyond time, eternal, the origin of the world, omniscient, non-dual and beyond causality), while sometimes the name Kālacakra refers specifically to the male figure in union with Visvamata. Regarding the difficult and complex term Adibuddha, Hammar concludes that one can see it as one way of describing Buddha-nature, "which means that there is a Buddha-seed in human beings which is always there." It can also be another way of describing sunyata (emptiness), which is also present everywhere. Some passages of the tantra also mention Sakyamuni Buddha. They note how he transformed himself into Kālacakra when he taught the tantra to Sucandra, the king of Shambala. Some passages from the tantra also equate Sakyamuni with Adibuddha. Mandala	Kalachakra. Similarly, there is an ambiguity in the way the deity Kālacakra is explained in the tantra. According to Hammar, sometimes Kālacakra refers to the Adibuddha (which is uncreated, beyond time, eternal, the origin of the world, omniscient, non-dual and beyond causality), while sometimes the name Kālacakra refers specifically to the male figure in union with Visvamata. Regarding the difficult and complex term Adibuddha, Hammar concludes that one can see it as one way of describing Buddha-nature, "which means that there is a Buddha-seed in human beings which is always there." It can also be another way of describing sunyata (emptiness), which is also present everywhere. Some passages of the tantra also mention Sakyamuni Buddha. They note how he transformed himself into Kālacakra when he taught the tantra to Sucandra, the king of Shambala. Some passages from the tantra also equate Sakyamuni with Adibuddha. Mandala	524929
wiki20220301en020_106245	Kalachakra	Mandala The Kālacakra deity and his consort reside in the center of the Kālacakra mandala in a palace consisting of four mandalas, one within the other: the mandalas of body, speech, and mind, and in the very center, wisdom and great bliss. The deities of the mandala are classified into various sets of families or clans (kula) as follows:	Kalachakra. Mandala The Kālacakra deity and his consort reside in the center of the Kālacakra mandala in a palace consisting of four mandalas, one within the other: the mandalas of body, speech, and mind, and in the very center, wisdom and great bliss. The deities of the mandala are classified into various sets of families or clans (kula) as follows:	524929
wiki20220301en020_106246	Kalachakra	Three families representing body, speech, and mind; the left, right, and central channels; to the realms of desire, form, and formlessness and to the three bodies of the Buddha. The four families corresponds to uterine blood, semen, mind, and gnosis; to body, speech, mind, and gnosis; to the four drops (bindu); to the four states of the mind—namely, waking, dreaming, deep sleep, and the fourth state; to the sun, moon, Rahu, and Agni (Ketu), and in terms of society, they are the four castes. The five families are the five psycho-physical aggregates (skandha), and in terms of society, they are the four castes and the outcastes. With regard to ultimate reality, they are the five types of the Buddha's gnosis manifesting as the five Buddhas—Aksobhya, Vairocana, Ratnasambhava, Amitabha, and Amoghasiddhi.	Kalachakra. Three families representing body, speech, and mind; the left, right, and central channels; to the realms of desire, form, and formlessness and to the three bodies of the Buddha. The four families corresponds to uterine blood, semen, mind, and gnosis; to body, speech, mind, and gnosis; to the four drops (bindu); to the four states of the mind—namely, waking, dreaming, deep sleep, and the fourth state; to the sun, moon, Rahu, and Agni (Ketu), and in terms of society, they are the four castes. The five families are the five psycho-physical aggregates (skandha), and in terms of society, they are the four castes and the outcastes. With regard to ultimate reality, they are the five types of the Buddha's gnosis manifesting as the five Buddhas—Aksobhya, Vairocana, Ratnasambhava, Amitabha, and Amoghasiddhi.	524929
wiki20220301en020_106247	Kalachakra	The six families are the five psycho-physical aggregates and their emptiness; and in terms of society, they are the four castes and the classes of Dombas and Candalas. With regard to ultimate reality, the six families are the five aforementioned Buddhas and the Svabhavikakaya.	Kalachakra. The six families are the five psycho-physical aggregates and their emptiness; and in terms of society, they are the four castes and the classes of Dombas and Candalas. With regard to ultimate reality, the six families are the five aforementioned Buddhas and the Svabhavikakaya.	524929
wiki20220301en020_106248	Kalachakra	Socio-political teaching The Kālacakratantra contains various ideas about society, the individual's place in society and how they are interrelated. These provide a sociological theory which forms the framework for the Kālacakratantra's ideas on history, prophecy and soteriology. The Kālacakra system is unique in that it is the only Buddhist tantra that explores these social and caste issues at length.	Kalachakra. Socio-political teaching The Kālacakratantra contains various ideas about society, the individual's place in society and how they are interrelated. These provide a sociological theory which forms the framework for the Kālacakratantra's ideas on history, prophecy and soteriology. The Kālacakra system is unique in that it is the only Buddhist tantra that explores these social and caste issues at length.	524929
wiki20220301en020_106249	Kalachakra	Like earlier Buddhist texts and traditions, the Kālacakra literature is sharply critical of traditional Indian caste divisions and Brahmanical views of the hierarchy and status of the castes as being divinely ordained and as having inherent moral qualities. Indian Buddhists replaced this model with the idea that all humans are roughly equal and that caste divisions are mere conventional designations. The Kālacakratantra adopts these views and also interprets them through a tantric lens. In the Kālacakra system, all people are equal since they are all empty of inherent existence, are all part of the same non-dual reality, i.e. Kālacakra and thus all have the potential for Buddhahood.	Kalachakra. Like earlier Buddhist texts and traditions, the Kālacakra literature is sharply critical of traditional Indian caste divisions and Brahmanical views of the hierarchy and status of the castes as being divinely ordained and as having inherent moral qualities. Indian Buddhists replaced this model with the idea that all humans are roughly equal and that caste divisions are mere conventional designations. The Kālacakratantra adopts these views and also interprets them through a tantric lens. In the Kālacakra system, all people are equal since they are all empty of inherent existence, are all part of the same non-dual reality, i.e. Kālacakra and thus all have the potential for Buddhahood.	524929
wiki20220301en020_106250	Kalachakra	The Kālacakra tradition saw attachment to caste and family as spiritual blocks and Kālacakra texts warn against social discrimination, which is based on this attachment and has negative effects on one's practice of the path. Indeed, Kālacakra texts often see the absence of attachment to social status as a prerequisite for receiving tantric teachings. Because of this, Kālacakra texts attempts to show the insubstantiality of social class and caste and thus to refute the basis for attachment to caste. According to Wallace, "to demonstrate the untenability of social discrimination, the Kālacakratantra at times uses a type of analysis that is similar to the one frequently applied in Buddhist refutations of the independent existence of a personal identity."	Kalachakra. The Kālacakra tradition saw attachment to caste and family as spiritual blocks and Kālacakra texts warn against social discrimination, which is based on this attachment and has negative effects on one's practice of the path. Indeed, Kālacakra texts often see the absence of attachment to social status as a prerequisite for receiving tantric teachings. Because of this, Kālacakra texts attempts to show the insubstantiality of social class and caste and thus to refute the basis for attachment to caste. According to Wallace, "to demonstrate the untenability of social discrimination, the Kālacakratantra at times uses a type of analysis that is similar to the one frequently applied in Buddhist refutations of the independent existence of a personal identity."	524929
wiki20220301en020_106251	Kalachakra	The Kālacakra system also links the soteriological implications of social relationships to socio-political events. Negative events, such as the Muslim conquests of India and the decline of Buddhism in India, are linked to social segregation and divisions (based on corrupt Puranic teaching). Meanwhile, positive events such as the defeat of "the barbarian Dharma" (i.e. Islam) are linked with social and spiritual unification of all castes, outcastes and barbarians into one single vajra-family. Because the Vaisnava and Saiva Dharmas promote class prejudice (jati-vada), create a false sense of identity based on caste, and thus create social divisions, the Kālacakra tradition admonishes Buddhist practitioners not to admire or follow these Dharmas. The tradition also sees caste theory as being related to false theories of a self (atman), to linguistic prejudice (based around the belief in the superiority of Sanskrit) and to theories of a creator god.	Kalachakra. The Kālacakra system also links the soteriological implications of social relationships to socio-political events. Negative events, such as the Muslim conquests of India and the decline of Buddhism in India, are linked to social segregation and divisions (based on corrupt Puranic teaching). Meanwhile, positive events such as the defeat of "the barbarian Dharma" (i.e. Islam) are linked with social and spiritual unification of all castes, outcastes and barbarians into one single vajra-family. Because the Vaisnava and Saiva Dharmas promote class prejudice (jati-vada), create a false sense of identity based on caste, and thus create social divisions, the Kālacakra tradition admonishes Buddhist practitioners not to admire or follow these Dharmas. The tradition also sees caste theory as being related to false theories of a self (atman), to linguistic prejudice (based around the belief in the superiority of Sanskrit) and to theories of a creator god.	524929
wiki20220301en020_106252	Kalachakra	Due to these concerns, the tantric pledges found in the Kālacakra system involve transgressions of Indian social conventions, such as associating with and being in physical contact with all the various social classes without distinction, and seeing them as equal. This was often acted out in tantric ritual feasts known as ganachakras, wherein everyone was considered part of one vajra-family. This practice of social equality was also not meant to be limited to ritual contexts, as seems to have been the case within Saiva tantra.	Kalachakra. Due to these concerns, the tantric pledges found in the Kālacakra system involve transgressions of Indian social conventions, such as associating with and being in physical contact with all the various social classes without distinction, and seeing them as equal. This was often acted out in tantric ritual feasts known as ganachakras, wherein everyone was considered part of one vajra-family. This practice of social equality was also not meant to be limited to ritual contexts, as seems to have been the case within Saiva tantra.	524929
wiki20220301en020_106253	Kalachakra	The Kālacakra system also explains how all of society is in a way also included within the microcosm of the individual's body, which is a manifestation of the socio-religious body. Thus, the different types of persons and castes are mapped into the physical features of a person's body and the elements which make up a sentient being (aggregates, sense faculties, etc). According to Wallace, the interrelatedness and mutual pervasiveness of the various components of the individual's mind and body represent the social and ethnic integration of a socially and ethnically mixed society."	Kalachakra. The Kālacakra system also explains how all of society is in a way also included within the microcosm of the individual's body, which is a manifestation of the socio-religious body. Thus, the different types of persons and castes are mapped into the physical features of a person's body and the elements which make up a sentient being (aggregates, sense faculties, etc). According to Wallace, the interrelatedness and mutual pervasiveness of the various components of the individual's mind and body represent the social and ethnic integration of a socially and ethnically mixed society."	524929
wiki20220301en020_106254	Kalachakra	Regarding the sociology of the Kālacakratantra, Wallace concludes:the mutual relations and influences of the individual, the cosmos, and time parallel those in the society. Thus, the organization and functions of the different members of the social body are non-dual from the structure and functions of the different members of the bodies of the individual, the cosmos, and enlightened awareness...Just as the transformation and unification of the various components of one's own mind and body on this tantric path transform one's experience of one's natural environment, so it transforms one's experience of one's social environment. Likewise, in this tantric tradition, the unification of all the phenomenal and ultimate aspects of the vajra-family, which abolishes all dualities, is nothing other than the state of self-knowing: the state of knowing oneself as the cosmos, society, individual, and enlightened awareness; and that self-knowledge is what is meant by omniscience (sarva-jnana) in	Kalachakra. Regarding the sociology of the Kālacakratantra, Wallace concludes:the mutual relations and influences of the individual, the cosmos, and time parallel those in the society. Thus, the organization and functions of the different members of the social body are non-dual from the structure and functions of the different members of the bodies of the individual, the cosmos, and enlightened awareness...Just as the transformation and unification of the various components of one's own mind and body on this tantric path transform one's experience of one's natural environment, so it transforms one's experience of one's social environment. Likewise, in this tantric tradition, the unification of all the phenomenal and ultimate aspects of the vajra-family, which abolishes all dualities, is nothing other than the state of self-knowing: the state of knowing oneself as the cosmos, society, individual, and enlightened awareness; and that self-knowledge is what is meant by omniscience (sarva-jnana) in	524929
wiki20220301en020_106255	Kalachakra	than the state of self-knowing: the state of knowing oneself as the cosmos, society, individual, and enlightened awareness; and that self-knowledge is what is meant by omniscience (sarva-jnana) in the tradition of the Kālacakratantra.	Kalachakra. than the state of self-knowing: the state of knowing oneself as the cosmos, society, individual, and enlightened awareness; and that self-knowledge is what is meant by omniscience (sarva-jnana) in the tradition of the Kālacakratantra.	524929
wiki20220301en020_106256	Kalachakra	Shambhala kingdom and its holy war with the barbarians The Kālacakratantra contains passages that refer to a Buddhist kingdom called "Shambhala", which is ruled by a line of Buddhist kings that preserve the Kālacakra teachings. This kingdom is said to be located near mount Kailasa and its capital is Kalāpa. It also mentions how this kingdom comes into conflict with invaders called mleccha (barbarians), which most scholars agree refers to Muslims and the Muslim invasions of India.	Kalachakra. Shambhala kingdom and its holy war with the barbarians The Kālacakratantra contains passages that refer to a Buddhist kingdom called "Shambhala", which is ruled by a line of Buddhist kings that preserve the Kālacakra teachings. This kingdom is said to be located near mount Kailasa and its capital is Kalāpa. It also mentions how this kingdom comes into conflict with invaders called mleccha (barbarians), which most scholars agree refers to Muslims and the Muslim invasions of India.	524929
wiki20220301en020_106257	Kalachakra	According to John Newman, the Buddhists who composed the Kalacakratantra likely borrowed the Hindu concept of Kalki and adapted the concept. They combined their idea of Shambhala with Kalki to reflect the theo-political situation they faced after the arrival of Islam in Central Asia and western Tibet. The text prophesies a war fought by a massive army of Buddhists and Hindus, led by King Raudra Kalkin, against the Muslim persecutors. Then after the victory of good over evil and attainment of religious freedoms, Kalki ushers in a new era of peace and Sambhala will become a place of perfection. Further battles with the barbarians are described as well in later eras.	Kalachakra. According to John Newman, the Buddhists who composed the Kalacakratantra likely borrowed the Hindu concept of Kalki and adapted the concept. They combined their idea of Shambhala with Kalki to reflect the theo-political situation they faced after the arrival of Islam in Central Asia and western Tibet. The text prophesies a war fought by a massive army of Buddhists and Hindus, led by King Raudra Kalkin, against the Muslim persecutors. Then after the victory of good over evil and attainment of religious freedoms, Kalki ushers in a new era of peace and Sambhala will become a place of perfection. Further battles with the barbarians are described as well in later eras.	524929
wiki20220301en020_106258	Kalachakra	Urban Hammar notes that a passage from the tantra mentions a series of figures who are said to be in the service of demonic snakes. These figures are "Adam, Noah, Abraham, Moses, Jesus, "The white-clad one", Muhammed and Mathani." Hammar adds that "Muhammed and his teaching of Islam is presented as a barbaric teaching and consequently the main enemy of Buddhism."	Kalachakra. Urban Hammar notes that a passage from the tantra mentions a series of figures who are said to be in the service of demonic snakes. These figures are "Adam, Noah, Abraham, Moses, Jesus, "The white-clad one", Muhammed and Mathani." Hammar adds that "Muhammed and his teaching of Islam is presented as a barbaric teaching and consequently the main enemy of Buddhism."	524929
wiki20220301en020_106259	Kalachakra	According to John Newman, passages from the Vimalaprabhā also mention a year from the Islamic calendar (403 AH, 1012-1013 CE). This supports the dating of this Kālacakra tradition text to the 11th century by Tibetan and Western scholars, as well as the link to the Indian history of that era which saw conflicts with Islamic Ghaznavid invaders. Alexander Berzin also notes that Tibetan sources mention the "barbarians" slaughtering cattle while reciting the name of their god, the veiling of women, circumcision, and five daily prayers facing their holy land, all of which leaves little doubt that the prophecy part of the text is referring to Muslims.	Kalachakra. According to John Newman, passages from the Vimalaprabhā also mention a year from the Islamic calendar (403 AH, 1012-1013 CE). This supports the dating of this Kālacakra tradition text to the 11th century by Tibetan and Western scholars, as well as the link to the Indian history of that era which saw conflicts with Islamic Ghaznavid invaders. Alexander Berzin also notes that Tibetan sources mention the "barbarians" slaughtering cattle while reciting the name of their god, the veiling of women, circumcision, and five daily prayers facing their holy land, all of which leaves little doubt that the prophecy part of the text is referring to Muslims.	524929
wiki20220301en020_106260	Kalachakra	According to the Kālacakratantra, the battle with the barbarians will be an "illusory battle". Furthermore, some passages of the Kālacakratantra describes the holy war against the barbarians from a microcosmic perspective as taking place within the body and mind of the Buddhist practitioner. These verses equate the barbarians with mental defilements and bad mental states such as ignorance. They equate victory in battle to the attainment of liberation and the defeat of Mara (Death).	Kalachakra. According to the Kālacakratantra, the battle with the barbarians will be an "illusory battle". Furthermore, some passages of the Kālacakratantra describes the holy war against the barbarians from a microcosmic perspective as taking place within the body and mind of the Buddhist practitioner. These verses equate the barbarians with mental defilements and bad mental states such as ignorance. They equate victory in battle to the attainment of liberation and the defeat of Mara (Death).	524929
wiki20220301en020_106261	Kalachakra	The Kālacakratantra states:The fight with the mleccha-kings is actually taking place in the body of human beings. That which in the Makha district is an illusory battle with the barbarians is no battle. The Vimalaprabhā states:The fight takes place in the body because the battle with the mleccha king is tied to the body, in the middle of the body and because the outer is the form of illusion and the mleccha-battle in the Makha-kingdom is not the battle.Hammar concludes:A radical conclusion is given in this verse. The fight is really in the body and is a way of liberation in the Buddhist sense. In the texts, it is obvious that the inner fight has a higher value of truth than the outer. Reading what is actually written in the text, it is said that the fight in the outer world is not going to take place. The famous eschatological battle between the king of Shambhala, the Kalkin, will not take place and instead it is a method of meditation. The inner way with liberation and illumination	Kalachakra. The Kālacakratantra states:The fight with the mleccha-kings is actually taking place in the body of human beings. That which in the Makha district is an illusory battle with the barbarians is no battle. The Vimalaprabhā states:The fight takes place in the body because the battle with the mleccha king is tied to the body, in the middle of the body and because the outer is the form of illusion and the mleccha-battle in the Makha-kingdom is not the battle.Hammar concludes:A radical conclusion is given in this verse. The fight is really in the body and is a way of liberation in the Buddhist sense. In the texts, it is obvious that the inner fight has a higher value of truth than the outer. Reading what is actually written in the text, it is said that the fight in the outer world is not going to take place. The famous eschatological battle between the king of Shambhala, the Kalkin, will not take place and instead it is a method of meditation. The inner way with liberation and illumination	524929
wiki20220301en020_106262	Kalachakra	to take place. The famous eschatological battle between the king of Shambhala, the Kalkin, will not take place and instead it is a method of meditation. The inner way with liberation and illumination is superior. But in the end, because maya (the illusory world) is mentioned in this context, it is possible to imagine that what happens in the outer world indeed is an illusion, but it still has a certain value of reality. The explanation written in these verses is normally not given in the Kalacakra initiations where much stress is laid on the point that everybody who participates in the initiation is going to take part in the eschatological battle by the side of the twenty-fifth king of Shambhala, the Raudra Kalkin in the year 2325. Here it seems rather to be a method of meditation.	Kalachakra. to take place. The famous eschatological battle between the king of Shambhala, the Kalkin, will not take place and instead it is a method of meditation. The inner way with liberation and illumination is superior. But in the end, because maya (the illusory world) is mentioned in this context, it is possible to imagine that what happens in the outer world indeed is an illusion, but it still has a certain value of reality. The explanation written in these verses is normally not given in the Kalacakra initiations where much stress is laid on the point that everybody who participates in the initiation is going to take part in the eschatological battle by the side of the twenty-fifth king of Shambhala, the Raudra Kalkin in the year 2325. Here it seems rather to be a method of meditation.	524929
wiki20220301en020_106263	Kalachakra	Subtle body A key element of the Kālacakra teachings is an understanding of certain subtle energetic aspects of the human body. In Kālacakra (as in other tantric traditions), the human body is believed to contain certain subtle elements, mainly the three channels (nadis, left, right and central), the vital winds (lung, prana), the four drops (bindus) and six chakras. These elements function in a cyclical fashion, similar to how cosmological elements also have their cyclical movements. The Kālacakratantra contains detailed descriptions of these subtle body elements. In the Kālacakra system, the six chakras that lie along the central channel are as follows: The Crown Chakra Forehead Chakra Throat Chakra Heart Chakra Navel Chakra Secret Place Chakra (pubic region)	Kalachakra. Subtle body A key element of the Kālacakra teachings is an understanding of certain subtle energetic aspects of the human body. In Kālacakra (as in other tantric traditions), the human body is believed to contain certain subtle elements, mainly the three channels (nadis, left, right and central), the vital winds (lung, prana), the four drops (bindus) and six chakras. These elements function in a cyclical fashion, similar to how cosmological elements also have their cyclical movements. The Kālacakratantra contains detailed descriptions of these subtle body elements. In the Kālacakra system, the six chakras that lie along the central channel are as follows: The Crown Chakra Forehead Chakra Throat Chakra Heart Chakra Navel Chakra Secret Place Chakra (pubic region)	524929
wiki20220301en020_106264	Kalachakra	The Crown Chakra Forehead Chakra Throat Chakra Heart Chakra Navel Chakra Secret Place Chakra (pubic region) These subtle elements are used during tantric meditation practice to attain immutable bliss and primordial wisdom. Alexander Berzin writes that "during the Kalachakra empowerment, visualizations of different syllables and colored discs at these spots purify both the chakras and their associated elements." According to Gen Lamrimpa: "The Kālacakra Tantra emphasizes the attainment of a buddha body by means of the empty form body, which is used to attain immutable bliss, the mind of a buddha. This differs from other highest yoga tantras, in which the buddha body is attained by transforming the extremely subtle primordial energy into the illusory body."	Kalachakra. The Crown Chakra Forehead Chakra Throat Chakra Heart Chakra Navel Chakra Secret Place Chakra (pubic region) These subtle elements are used during tantric meditation practice to attain immutable bliss and primordial wisdom. Alexander Berzin writes that "during the Kalachakra empowerment, visualizations of different syllables and colored discs at these spots purify both the chakras and their associated elements." According to Gen Lamrimpa: "The Kālacakra Tantra emphasizes the attainment of a buddha body by means of the empty form body, which is used to attain immutable bliss, the mind of a buddha. This differs from other highest yoga tantras, in which the buddha body is attained by transforming the extremely subtle primordial energy into the illusory body."	524929
wiki20220301en020_106265	Kalachakra	Adoption of non-Buddhist content According to Vesna Wallace, in the Kālacakratantra one finds "a self-conscious absorption, or appropriation, of the modes of expression that are characteristic of the rival religious systems of India." This adoption of non-buddhist content extends to various areas of the tantra's system, including its theory, language, medicine and cosmology. Wallace argues that this is "inextricably related to Buddhist tantric conversionary efforts" and is justified by the tantra "as a skillful means for leading individuals of diverse mental dispositions to spiritual maturation." The tantra also warns that one should not grasp at one's own view in a dogmatic way, but it also states that one should be careful not to fall under the influence of other teachings "by familiarizing one-self with those teachings in order to refute them."	Kalachakra. Adoption of non-Buddhist content According to Vesna Wallace, in the Kālacakratantra one finds "a self-conscious absorption, or appropriation, of the modes of expression that are characteristic of the rival religious systems of India." This adoption of non-buddhist content extends to various areas of the tantra's system, including its theory, language, medicine and cosmology. Wallace argues that this is "inextricably related to Buddhist tantric conversionary efforts" and is justified by the tantra "as a skillful means for leading individuals of diverse mental dispositions to spiritual maturation." The tantra also warns that one should not grasp at one's own view in a dogmatic way, but it also states that one should be careful not to fall under the influence of other teachings "by familiarizing one-self with those teachings in order to refute them."	524929
wiki20220301en020_106266	Kalachakra	The Kālacakratantra refers to and draws from many different traditions, including non-Buddhist traditions such as the Shaiva, Samkhya, Vaishnava, Jain, Vedic, and Puranic traditions. The Kālacakra mandala also includes deities which are equally accepted by Hindus, Jains and Buddhists. The ideas of these traditions are adopted and re-interpreted from a Buddhist perspective. Some examples of non-buddhist doctrines that the Kālacakratantra makes use of include: the Samkhya doctrines of prakrti and purusha (as well as the 25 tattvas and the three gunas), the concept of the fourth state (turiya) possibly drawn from the Saiva Agamas, and the ten avatars of Vishnu. Also, according to Wallace, the tantra "incorporates into its mandala the diverse deities that were worshipped by both Buddhists and non-Buddhists."	Kalachakra. The Kālacakratantra refers to and draws from many different traditions, including non-Buddhist traditions such as the Shaiva, Samkhya, Vaishnava, Jain, Vedic, and Puranic traditions. The Kālacakra mandala also includes deities which are equally accepted by Hindus, Jains and Buddhists. The ideas of these traditions are adopted and re-interpreted from a Buddhist perspective. Some examples of non-buddhist doctrines that the Kālacakratantra makes use of include: the Samkhya doctrines of prakrti and purusha (as well as the 25 tattvas and the three gunas), the concept of the fourth state (turiya) possibly drawn from the Saiva Agamas, and the ten avatars of Vishnu. Also, according to Wallace, the tantra "incorporates into its mandala the diverse deities that were worshipped by both Buddhists and non-Buddhists."	524929