Abridged Kalachakra Complete Body, Speech and Mind Sadhana

(Abridged) Complete Body, Speech and Mind Sadhana of Glorious Kalachakra: A Source for the Nectars of Actual Attainments

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Preliminaries

From a HUM, then a vajra, I arise as a Kalachakra (Cycles of Time), with a blue-colored body, one face and two arms, holding vajra and bell, embracing Vishvamata (Vishvamata), and standing with my right leg outstretched.

Consecrating the Inner Offering

OM AH HUM HO HAM KSHAH. 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid. 

Within a state of voidness, from YAM, comes a disc of wind, black, with a shape like a bow, marked with victory banners. On top of it, from RAM, comes a disc of fire, red, triangular, marked with blazing flames. On top of that, from AH’s come a grate of three moist human heads, on top of which, from OM, comes a skullcup, with a single fissure, white on the outside, red on the inside, in the middle of which, on a lotus, red with eight petals, from A I RI U LI and LII UU RII II AA, come the five nectars and the five types of flesh, marked with these letters once more. 

The light-rays of the HUM at my heart rouse the wind to blow, the fire to blaze, the ingredients in the skullcup to melt and boil. 

On the palms of my left, then my right, then both hands in common and then in their center, resting on a moon, then a sun, then a Rahu, then Kalagni, are an OM, then an AH, then a HUM, then a HO, from which light-rays emanate out. 

From the hearts of every Vajra Body, then Vajra Speech, Vajra Mind and then Vajra Deep Awareness, they elephant-hook back in deep awareness nectars which, by merging into one with these nectars for bonding me closely, cleanse them of their stains, increase them to abundance, endowing them with a tantalizing flavor, make them blaze with radiance and then transform them into untainted deep awareness nectars.

Consecrating the Vajra and Bell

OM AH HUM HO HAM KSHAH. 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid. 

Within a state of this total absence, the vajra and bell arise from HUM and AH as a Vajrasattva and a Vish­vamata. At their foreheads is an OM, at their throats an AH, at their hearts a HUM and at their navels a HOH. Light rays from the HUM at my heart beam out, inviting here those for deep awareness and the empowering deities. JAH HUM BAM HOH HI, they become non-dual. The empowering deities confer empowerment. The Vajrasattva becomes sealed with an Akshobhya, and the Vishvamata with a Vajrasattva.

GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYEM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA

The fathers and mothers absorb themselves in a balanced union and, from melt­ing into the nature of great desire, they arise, transformed once more as the vajra and bell.

The spiritual hero without beginning or end is Vajrasattva, greatest joy, Totally Excellent Samantabhadra, the identity nature of everything, the lord of Vajrabhrikuti’s ruler.

By nature, compulsive existence is pure, and by this nature I can be parted from compulsive existence. Thus, by having a mind by self-nature pure, I can make my compulsive existence be hallowed.

Consecrating the Outer Offerings

OM AH HUM HO HAM KSHAH. 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid. 

Within a state of voidness, from SPHAM’s, come bowls of precious crystal, broad and expansive, inside of which, from the melting of the initial syllable of their names, adorned with a nasal suffix-dot, come the items for offering and the divine offering maidens. 

By self-nature, they are voidness and a great blissful awareness, in aspect, items for offering and divine offering maidens; their function, as objects enjoyed by the six sensors, is to enhance a special untainted blissful awareness. 

OM PROKSHANAM AH HUM
OM ARGHAM AH HUM
OM PADYAM AH HUM
OM ANCHAMANAM AH HUM
OM VAJRA GANDHAM AH HUM
OM VAJRA PUSHPAM AH HUM
OM VAJRA DHUPAM AH HUM
OM VAJRA DIPAM AH HUM
OM VAJRA AKSHATAM AH HUM
OM VAJRA NAIVIDYAM AH HUM
OM VAJRA LASYEM AH HUM
OM VAJRA HASYEM AH HUM
OM VAJRA VADYEM AH HUM
OM VAJRA NRITYEM AH HUM
OM VAJRA GITYEM AH HUM
OM VAJRA KAMEM AH HUM

Offering a Mandala

Anything physical, verbal, or mental that I or others enjoy, and the network of my constructive acts throughout the three times, a splendid jeweled mandala, with a host of Samantabhadra offerings – taking these to mind, I present them to you, my guru, my yidam, my Three Supreme Gems. Accept them, please, by the power of compassion. I humbly request you for inspiration. 

Building Up a Network of Positive Potential and Repeating the Vajrasattva Mantra

From the Buddhas and masters from whom I’ve received the highest empowerments, the Dharma of inseparable method and wisdom they show, and both Sangha divisions abiding in it, I clearheadedly take safe direction.

To my sublime gurus and Buddhas, together with your spiritual offspring, I offer myself in every aspect and request you safeguard me as your attendant and servant, O hallowed objects for oblation. 

May my constructive acts throughout the three times, never tainting them with my selfish aims’ stains, act as a cause for all limited beings of samsara’s three planes, without an exception, to attain Buddhahood.

From this moment on, till my purified state, I reaffirm my bodhichitta aim, heighten my pure resolve, and get rid of grasping for “me” and “myself, the possessor.”

At the crown of my head comes a lotus, white with eight petals, at the seed-head of which, from a RAM, comes a round disc of a sun, on top of which, from a KSHAH, then a vajra, comes a Vajrasattva, blue, with three faces – blue, red and white – and six arms, holding in his right three hands a vajra, a cleaver and axe, and in his three left ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. He is embraced by, arising from an AH, then a vajra, a Vajradhatu Ishvari, green, with three faces – green, red and white – and six arms, holding in her right three hands a vajra, a cleaver and axe, and in her three left ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. At their foreheads is an OM, at their throats an AH, at their hearts a HUM and at their navels a HOH.

Light rays from the HUM at my heart beam out, inviting here from their natural abode those for deep awareness who are similar to these I have been meditating on. JAH HUM BAM HOH HI. They become of equal taste.

Once again, the light rays of the HUM at my heart invite the enlightening mothers who confer them empowerment through the crown of their heads with the waters of nectars, while saying, “OM A I RI U LI PANCA DHATU VISHODHANI SVAHA.” The father becomes sealed with an Akshobhya, and the mother with a Vajrasattva.

GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM, NAIVIDYEM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA

“O Vajrasattva, you who have overcome and gained all, I request you to purify me and all limited beings of all our negative potentials, obscurations and weakened and broken close bonds with the practice.” 

Having been thus requested, they beam out light rays from the HUMs at their hearts, which purify all limited beings of their negative potentials and obscurations and present the Buddhas and their spiritual offspring with offerings that please them. By gathering back all their qualities and skills in the aspect of light, and dissolving them into the HUMs at their hearts, they make their brilliance, power and strength be even more splendid.

OM VAJRA-SATTVA SAMAYA MANU-PALAYA, VAJRA-SATTVA TVENO PATISHTA, DRIDHO ME BHAVA, SU-TOSHYO ME BHAVA, SU-POSHYO ME BHAVA, ANU-RAKTO ME BHAVA, SARVA SIDDHIM ME PRA-YACHCHHA, SARVA KARMA SUCHHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HO: BHAGAVAN, SARVA TATHAGATA VAJRA, MA ME MUNCHA, VAJRA-BHAVA, MAHA SAMAYA-SATTVA, A: HUM PHAT. [21 or 28x]

“Out of unknowing and bewilderment, I have acted counter to my close bonds with the practice and caused them to weaken. O sublime teacher, my guiding light, provide me with a safe direction. O principal holder of the vajra, you with an identity nature of a great compassion, I take safe direction from you, O Principal One for us who wander.”

Having been thus requested, the Vajrasattva says from his enlightening lips, “O child of the family, you are purified now of all your negative potentials, obscurations and weakened and broken close bonds with the practice.” By his then dissolving into me, my three gateways become indivisible from the enlightening body, speech and mind of a Vajrasattva.

Abbreviated Circle of Protection

OM AH HUM HO HAM KSHAH

PRAJNOPAYA ATMAKA, KAYA VAK CHITTA JNANA ADHIPATE, MAMA KAYA VAK CHITTA JNANA VAJRAM VAJRA AMRITA SVABHAVAM KURU KURU, SKANDHA DHATU AYATANAM NIHSVABHAVAM SVAHA

At the crown of my head, a VAM transforms to become the disc of a vajra moon in its full sixteen parts. This purges my body three times from the crown of my head to the tip of my toes, like a snake’s shedding its skin, so that my body turns white like this disc of the moon.

OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM

At my forehead, on a white moon disc, from a white OM comes a white vajra with 17 spokes. At my throat, on a red sun disc, from a red AH comes a red vajra with 33 spokes. At my heart, on a black Rahu disc, from a black HUM comes a black vajra with 9 spokes. At my navel, on a yellow Kalagni disc, from a yellow HOH comes a yellow vajra with 65 spokes. At the crown of my head, on a green space disc, from a green HAM comes a green vajra with 5 spokes. At my pubic region, on a blue deep awareness disc, from a blue KSHAH comes a blue vajra with 33 spokes. 

From these vajras, rays of light, blazing with vajras, emanate out in the ten directions. I come to have a vajra body, and the hordes of demonic forces and hindrances are decisively burnt off. OM AH HUM HRAH PHAT

Building Up a Network of Positive Potential

Instantaneously, I clearly appear as Kalachakra, a Vanquishing Master Surpassing All, with one face and two arms. In my heart, from a PAM comes a lotus, red with eight petals, on the seed-head of which, from AM comes a moon disc, on top of which, from HUM, comes a five-spoked vajra. From it, light-rays emanate out and invite to the expanse of the space before me all Triumphant Ones, with their spiritual offspring, in the aspect of the mandala world of Kalachakra, the Vanquishing Master Surpassing All. 

“O jewel-like guru, Holder of the Vajras, your kindness heralds in an instant a dawn of great bliss. I bow at your lotus-feet. I prostrate to you, Glorious Kalachakra. With a nature of voidness and compassion, you neither take birth in the three planes of existence, nor perish away. Your enlightening bodies, as ways of knowing and what are known, possess the same source.” 

Offering goddesses emanated from my heart present you with offerings. OM SARVA TATHAGATA GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYAM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA 

I openly admit each and every negative act I have done, caused others to do, or in which I’ve rejoiced, out of attachment, anger or naivety, from beginningless time up until now.

With manifest joy, I rejoice in the massive store of constructive deeds of the Fully Enlightened Buddhas, bodhisattvas and highly realized aryas, and in everything constructive done by anyone else. 

For beings tormented by the disease of disturbing emotions, I request you to set flow rounds of Dharma transmission of the nectars of Vajrayana, to heal them into blissful awareness. 

I beseech you to rid yourself, please, of the wish to pass beyond sorrow, because of (others’ still bringing upon themselves) recurring samsaric sufferings from lack of realization, and to remain with us instead, for endless eons, in a manner that will bring them to make their bewilderment extinct and to purify themselves of whatever uncontrollably recurs.

From the Buddhas and masters from whom I’ve received the highest empowerments, the Dharma of inseparable method and wisdom they show, and both Sangha divisions abiding in it, I clearheadedly take safe direction.

To my sublime gurus and Buddhas, together with your spiritual offspring, I offer myself in every aspect and request you safeguard me as your attendant and servant, O hallowed objects for oblation. 

May my constructive acts throughout the three times, never tainting them with my selfish aims’ stains, act as a cause for all limited beings of samsara’s three planes, without an exception, to attain Buddhahood.

From this moment on, till my purified state, I reaffirm my bodhichitta aim, heighten my pure resolve, and get rid of grasping for “me” and “myself, the possessor.”

By this bountiful field for growing a network (of positive force) dissolving into me, I become uplifted and inspired.

Building Up a Network of Deep Awareness

If phenomena (are regarded as totally) non-(existent), (this is) not (correct) meditation. If meditation (is on phenomena as truly existent), (this is also) not (correct) meditation. (To meditate on) phenomena (to be) like that (both truly existent and non-existent) is not (correct meditation on the nature of) phenomena. (Correct) meditation (on voidness) is not to be aimed (at any of the four extremes).

If (voidness, which is) not (a truly existent) phenomenon (is regarded as truly existent, this is) not (correct) meditation. If meditation (is considered a truly existent cause for gaining a result, this is also) not (correct) meditation. If (there were a truly existent) phenomenon (as the result) like that, (it could) not (be an existent) phenomena (at all). Meditation is not to be aimed (at the meditator, meditation, and what is meditated on as existing in any of the four extreme ways).

The cause, result, nature and action of all phenomena are totally devoid of being established by their defining charac­teristics.

The water element in my body dampens the fire. Earth, parted from fire, dissolves into water. The water is dried up by wind. Wind dissolves into consciousness and consciousness dissolves into space. 

Having totally stilled, like this, all mental fabrications, leaving out none, that make the environment and its inhabitants, built up from subtle particles, appear discordantly, I come to inseparable voidness as the object and deep awareness as its object-taker as the essential nature of the four gateways to liberation. 

OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO ‘HAM

Supreme Triumphant Mandala

Generation of the Mandala

Within the origin of all phenomena, the endless sphere of space, from YAM comes a round cylinder of wind, black, (marked in the center) with the shape of a bow, 400,000 ancient miles in breadth, with, arising from HUM’s, two crossed vajras, one on the top and one on the bottom, and marked with victory banners. On top of it, from RAM, comes a round cylinder of fire, red, (marked in the center) with a triangle, 300,000 ancient miles in breadth, with, arising from HUM’s, two crossed vajras, one on the top and one on the bottom, and marked with the auspicious (swastika sign). On top of it, from VAM, comes a round cylinder of water, white, with a circle, 200,000 ancient miles in breadth, with, arising from HUM’s, two crossed vajras, one on the top and one on the bottom, and marked with a lotus. On top of it, from LAM, comes a round cylinder of earth, yellow, with a square, 100,000 ancient miles in breadth, with, arising from HUM’s, two crossed vajras, one on the top and one on the bottom, and marked with a vajra. 

On top of all this, from MAM, comes a great Mount Meru, with the self-nature of a vajra – at its bottom, 16,000 ancient miles in breadth and at its top 50,000 ancient miles. In the center of (the top of) it, from KSHAM comes a variegated lotus, equal to half the breadth of the top of Mount Meru, with a seed-head a third of this (in breadth). On top of it, from HAM comes a moon; from an aspirant suffix-colon a sun; and from a nasal suffix-dot, together with a nada sonorous squiggle, Rahu and Kalagni discs equal (in breadth) to the lotus seed-head. All of these merge into one, from which comes the syllable HKSHMLVRYAM.

Once again, from these individual syllables, arise the complete space, wind, fire, water, earth and Mount Meru, together with the lotus, moon, sun, Rahu and Kalagni supports, on top of which from HUM comes a vajra tent.

Inside of it, from BHRUM comes the complete mandala of enlightening body, speech and mind, sparkling with the light rays of gems. The enlightening body mandala has walls that are five layers thick, from the outside, in order, yellow, white, red, black and green. Inside it and with half its measure is the enlighten­ing speech mandala, with walls that are also five layers thick. Inside that and with half its measure is the enlightening mind mandala, with walls that are three layers thick, from the outside, in order, black, red and white. All three mandalas are square, with four portals (containing a vestibule and porch), together with four archways in the nature of gold and gems. 

Each archway frieze has three levels, each of which has, between four (pairs of) pillars, three places for divine maidens to stand. Holding aloft the segments above, on the first level are lions treading on the heads of ele­phants, and on the middle and top ones shala-bhanjika strongmen. At the ends of each segment are hoisted victory banners, while yaktail whisks, mirrors, bells and white pennants hang down. On their tops they have a harmi-style pagoda roof, in the center of the peaks of which are a vase with a victory banner to its right and left. The bottoms of their pillars are set in a sur­rounding “madness protection” support. 

In the center of the lower level of the archway friezes, in the eastern one, from a HUM comes a black Dharma wheel, with a male and female mountain deer to its right and left. In the southern one, from an A: comes a red magnificent vase, with a conch and lotus to its right and left. In the northern one, from an OM comes a white great drum, with a staff and hammer to its right and left. In the western one, from a HO comes a yellow bodhi tree, with a male and female “something-or-other-somewhat-human” to its right and left.

On top of the walls of the three mandalas is a molding of jewels (serving) as a base, red, and studded with gems that are triangular, rectangular, and so on. On top of the molding is a quadruple colonnade. Over its outer face, hanging (between and) from the mouths of sea-monster gargoyles, are loops and strands of pearls, adorned with such things as mirrors and yaktail whisks, bells, crescent moons and flower garlands (as tassels). Sticking out through (the upper half of) the face (of the quadruple colonnade) are eaves, from which pendants hang, made of gems, and on top of which (a parapet of) dentils (rises) in the shape of half lotus-petals, beautified with victory banners, pennants and so forth. 

Outside, around each set of walls, in the shape of platforms are white ledges for offering desirable objects. At the (near and far) corners (of the ends of these ledges where), outside (the palace), the entrances (into the main hall) and the sides of the vestibules (meet) are crescent moons bedecked with vajras on gems. (Also on the ledges) outside the walls, the four bottom corners of each set of walls are adorned with crossed vajras. In such ways as these, this great Kalachakra mandala has all the classic features complete. Inside the walls of each of the three mandalas is a ledge for the deities, white and not quite touching the walls, and with a roof above it.

With half the measure of this (mind) mandala is a deep awareness mandala, square, with a (square) green garland ledge of vajras along its (bottom) edge. (On this ledge stand) sixteen black pillars, four on each side, with those in the east marked with black swords, those in the south with red gems, those in the north with white lotuses and those in the west with yellow wheels. Within it, at half its measurement, is an encircling (square) black garland ledge of vajras (on which stand twelve green pillars). In its center, from OM comes a lotus, green with eight petals, on the seed-head of which, from AM comes the disc of a moon, from AH of a sun, and from A of a Rahu and Kalagni. 

In the mind mandala, at the places for the four male Thusly Gone Buddhas, the six male bodhisattvas, Lady Shabdavajra and Lady Dharmadhatuvajra, and at the southern doorway, the western doorway and on top, from OM come white lotuses, at the seed-heads of which from RAM comes a sun disc on each. At the places for the four female Thusly Gone Buddhas, the four female and at the eastern doorway and northern doorway, from OM come red lotuses, at the seed-heads of which, from A comes a moon disc on each.

Likewise, the speech and body mandalas as well are complete with their seats of lotuses and moon, sun and so forth, which arise from seed-syllables and rest either on a live animal or on a chariot drawn by live animals as well. All the floors on the bottom and ceilings on top of this palace, exquisite beyond measure, are black in the east, red in the south, white in the north, yellow in the west and blue in the center.

Outside the body mandala and up till it reaches the strip of encircling earth is an offering grounds, brimming with innumerable offering items such as lotuses, vases and so forth. Beyond this, it is surrounded by the four great encircling strips of earth, water, fire and wind. Above the earth strip, from the powerful (northeast) direction, from an OM comes a rising full moon, while in the truthless (southwest) direction, from an AH comes a setting sun disc. In the center between the fire and wind encircling strips are the eight great grounds for disposing of corpses, such as Impaled on Spikes and so on, inside of which, on top of live animals such as a rhino and so on, arisen from their own seed-syllables, and also above, on top of an anila variegated-colored eagle arisen from AM, and below, on top of an eight-limbed griffon-lion arisen from SHAM, there are, arisen from CHAM wheels on the hubs of which, from PAM, are eight-petaled lotuses. Outside the wind, in the encircling space strip is a fence of vajras, and outside that, it is surrounded with blaz­ing rays of light.

Generation of the Principal Father and Mothers from the Five Precursors to Enlightenment

In the very center, on top of the moon, sun, Rahu and Kalagni planets, comes a disc of a moon, marked with 32 vowels resting on this moon, in the nature of the 32 excellent signs – mirror-like deep awareness. Beneath that comes a disc of a sun, marked with 80 consonants resting on this sun, in the nature of the 80 exemplary features – equalizing deep awareness. In the center of the moon come a syllable HUM, like what is marked with a rabbit, as the consciousness of the one sustained on fragrance – individualizing deep awareness – and a black syllable HI as the life-sustaining energy-wind that is the mount of that consciousness and co-arising with it – accomplishing deep awareness. The moon, the sun, the vowels and consonants, which are in the nature of white and red bodhichittas, merge into one with the syllables that are the consciousness and the energy-wind, and from this arises the syllable HAM, a great blissful awareness – sphere of reality deep awareness.

As this syllable HAM itself, I transform into a glorious Kalachakra, with an enlightening form that in every aspect has an identity-nature of blissful awareness, beaming with the five (colored) rays of stainless light. My enlightening body is blue in color, and I have three necks, the central one black, the right one red and the left one white. My main face is black, ferocious, with its fangs bared; my right face red and is full of desire; my hind face is yellow and settled into absorbed concentration; and my left face is white, serenely stilled and totally at peace. Each of my faces has three eyes and on the crowing bun of the locks of my hair are a crossed vajra and a crescent moon, while a (blue) Vajrasattva adorns my head. I have a vajra (crown) gem, vajra earrings, a vajra necklace, vajra bracelets, a vajra belt with a filigree skirt, vajra anklets, a vajra draping scarf, a garland of vajras and a tiger-skin wrap-around loose from my hips. 

I have six collarbones, the first pair of which, on the right and the left, are blue, the second red and the third white; twelve shoulders, the first two pairs of which, on the right and the left, are blue, the second two red and the third two white; and twenty-four arms, the first four pairs of which are blue, the second four red and the third four white. 

The (backs of the) thumbs of each of my hands are yellow, the index-fingers white, middle-fingers red, the ring-fingers black and little-fingers green; while the (inside of the) initial garland of segments between the joints of my fingers is black, the second red and the third is white. These are beautified with rings and beaming with light.

Of my four black hands on the right, in the first is a vajra, in the second a sword, in the third a trident, in the fourth a cleaver. Of my four red hands, in the first are a fire arrow, in the second a vajra (handled) elephant-elephant-hook, in the third a damaru hand-drum replete with its sound, and in the fourth a hammer. Of my four white hands, in the first is a wheel, in the second a spear, in the third a staff, and in the fourth an axe. 

Of my four black hands on the left, in the first is a vajra (handled) bell, in the second a shield, in the third a khatvanga staff (with prongs of the vajra at its tip) in spread-out aspect, and in the fourth a skullcup full of blood. Of my four red hands, in the first is a bow, in the second a vajra (handled) grappling-rope, in the third a gem, and in the fourth a white lotus. Of my four white hands, in the first is a conch, in the second a mirror, in the third a vajra iron chain, and in the fourth a four-faced head of Brahma. These are arrayed on the lotus of my hands.

Standing atop a moon, a sun, a Rahu and Kalagni, most playfully with my right leg outstretched, my right leg is red and has underneath it a red Kamadeva, God of Desire, with one face and four arms, holding in his hands five flower-arrows and a bow, a grappling-rope and an elephant-elephant-hook. Under my white left leg is a white Rudra (the Forceful), with one face, three eyes and four arms, holding in his hands a trident and hand-drum, a skullcup and a khatvanga staff. The goddess (wives) of this demonic Mara and forceful Rudra, namely (red) Rati and (white) Uma, hold on to the soles of my feet with their faces bowed down.

From PHREM, then a cleaver, there arises before me a Vishva-mata, embracing me, the Vanquishing Master Surpassing All. Her enlightening body is yellow in color with four faces which, circling round from the front to her right, are yellow, white, blue and red, each with three eyes. She has eight arms, in the right hands of which she holds a cleaver, an elephant-hook, a hand-drum replete with its sound, and a garland of counters. In her left ones, she holds a skullcup, a grappling-rope, a hundred-petaled white lotus, and a gem. She has a (blue) Vajrasattva as her crown, is adorned with five kinds of ornamental seals and, in the stance of her left leg outstretched, stands absorbed in a balanced union with me the Vanquishing Master Surpassing All.

On the eight petals: in the east and (southeast) fire directions, from A and HA, then an incense bowl and a black yaktail whisk, there arise a Radiant Black Lady, Krishna-dipta, and a Smokey Lady, Dhuma. Both are black with four faces – black, red, yellow and white – and have eight arms, in the right hands of which (the former) is holding bowls of incense, then of sandlewood with saffron, next of camphor, then of musk, and in the left a bell, a lotus, the flower of a divine-realm tree, and an assorted flower garland. (The latter) is holding eight black yaktail whisks. 

In the south and (southwest) truthless directions, from AH and HAH, then a butter-lamp and a red yaktail whisk, there arise a Radiant Red Lady, Rakta-dipta, and a Mirage Lady, Marichi. Both are red with four faces – red, yellow, white and blue – and have eight arms, in the right hands of which (the former) is holding a butter-lamp, long necklace, a crown, and a bracelet, and in the left a length of cloth, a belt with a filigree skirt, an earring, and an anklet. (The latter) is holding eight red yaktail whisks.

In the north and (northeast) powerful directions, from AM and HAM, then a delicacy of the divine and a white yaktail whisk, there arise a Radiant White Lady, Shveta-dipta, and a Sparks-in-the-Sky Lady, Pratipa. Both are white with four faces – white, black, red and yellow – and have eight arms, in the right hands of which (the former) is holding bowls of milk, of water, of the supreme medicine, and of beer, and in the left, bowls of nectar, of an elixir with a taste that brings actualizations, of ambrosia fruit, and of a cooked delicacy. (The latter) is holding eight white yaktail whisks.

In the west and (northwest) wind directions, from A and HA, then a ceremonial conch and a yellow yaktail whisk, there arise a Radiant Yellow Lady, Pita-dipta, and a Butter Lamp Lady, Khadyota. Both are yellow with four faces – yellow, white, blue and red – and have eight arms, in the right hands of which (the former) is holding a conch, a reed pipe, a gem, and a hand-drum, and in the left a lute, a drum, a reverberating gong, and a long brass horn. (The latter) is holding eight yellow yaktail whisks. All of them have three eyes on each face, are adorned with five kinds of ornamental seals, have as their crowns (blue) Vajrasattvas, and stand in the posture of both legs together.

In the four corners, in the (northeast) powerful one, from an OM comes a white ceremonial conch. In the (southwest) truthless one, from an AH comes a red ceremo­nial gandi wooden sounding-block. In the (southeast) fire one, from HUM comes a black wish-granting gem; and in the (northwest) wind direction, from a HO comes a yellow wish-granting tree.

Generation of the Other Figures of the Mind Mandala

Seeing with foresight that the vessel to whom is to be taught the Adibuddha is the perishable world of limited beings who can be tamed through their great desire, we, as father and mother, absorb ourselves in a balanced union. By the sounds of our consummate joy, the Thusly Gone Buddhas come to infuse me. Then from my body these hosts of deities are emanated back out and settle, just as they were in me, inside the body of Vishvamata. 

From her, as well, they are likewise emanated out and once again, in the aspect of the circle of those in my mandala, they enter me through the crown of my head. As my bodhichitta that has melted from the fires of my great desire, they descend through my avadhuti channel and through the pathway of my vajra alight in the lotus of the mother as drops. Transforming from each of the these, come the seed-syllables of the individual deities, who now have Akshobhya as the lord (of their family). From these come the hand-insignia of the individual deities, and then transformed into the bodies of the individual deities, they are emanated in sequential order from the mother’s lotus and settle on their individual seats.

Generation of the Male and Female Thusly Gone Buddhas

From A, then a vajra, comes an Akshobhya, green with three faces, green, red and white, and six arms, holding in his right three hands a vajra, a cleaver and axe, and in the left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by a Lady Prajna-paramita, (blue, with three faces, blue, red and white, and six arms, holding in her right three hands a vajra, a cleaver and axe, and in her left three ones a vajra handled bell, a skullcup and the four-faced head of a Brahma), they are emanated forth and dissolve into me. 

From AA, then a vajra, comes a Lady Vajradhatu Ishvari, green with three faces, green, red and white, and six arms, holding in her right three hands a vajra, a cleaver and axe, and in the left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by a Vajrasattva, (blue, with three faces, blue, red and white, and six arms, holding in their right three hands a vajra, a cleaver and axe, and in their left three ones a vajra handled bell, a skullcup and the four-faced head of a Brahma), they are emanated forth and dissolve into Vishvamata. 

Then once more a (blue) Vajrasattva, embraced by a (green) Lady Vajradhatu Ishvari is emanated forth and enters into me, while a (blue) Lady Prajnaparamita, embraced by a (green) Akshobhya, is emanated forth and enters to become inseparable from Vishvamata. 

From I and II, then swords, come an Amoghasiddhi and a Lady Tara, black with three faces, black, red and white, and six arms, holding in their right hands a sword, a cleaver and trident, and in their left a shield, a skullcup and a white khatvanga staff. Embraced in turn by a (yellow) Lady Lochana and a (yellow) Vairochana, they are emanated forth and settle on their seats in the east and southeast of the Sugata’s veranda. 

From RI and RII, then jewels, come a Ratnasambhava and a Lady Pandara, red, with three faces, red, white and black, and six arms, holding in their right hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum repl­ete with its sound, and in their left a bow, a vajra (handled) grappling-rope and a nine-faceted jewel.  Em­braced in turn by a (white) Lady Mamaki and a (white) Amitabha, they are emanated forth and settle on their seats in the south and southwest. 

From U and UU, then lotuses, come an Amitabha and a Lady Mamaki, white, with three faces, white, black and red, and six arms, holding in their right hands a hammer, a spear and a trident, and in their left a hundr­ed-petalled lotus, a mirror and a garland of counters. Embraced in turn by a (red) Lady Pandara and a (red) Ratnasambhava, they are emanated forth and settle on their seats in the north and northeast. 

From LI and LII, then wheels, come a Vairochana and a Lady Lochana, yellow, with three faces, yellow, white and black, and six arms, holding in their right hands a wheel, a staff and a terrifying vajra, and in their left a conch, a vajra iron-chain and a bell replete with its sound. Embraced in turn by a (black) Lady Tara and a (black) Amoghasiddhi, they are emanated forth and settle on their seats in the west and northwest. 

The faces of all of these male Thusly Gone Buddhas each has three eyes, while they sit in the vajra posture, embraced by their motherly partner in the lotus posture. The female Thusly Gone Buddhas sit in the lotus posture, embraced by their fatherly partner in vajra posture.

In the compartments to the right and the left of the four Blissfully Gone Buddhas, in the east from HI and HII come two vases of purified marrow, in the south from HRI and HRII two vases of purified blood, in the north from HU and HUU two vases of purified pungent urine, in the west from HLI and HLII two vases of purified most pungent feces, and on the top and the bottom from HAM and HAH two vases of purified semen and menstrual specks, with each of these resting on a lotus seat and adorned at its mouth with a lotus.

Generation of the Mind Mandala Male and Female Furious Ones

From YAM, then a sword, comes a Vighnantaka, black, with three faces, black, red and white, and six arms, holding in his right three hands a sword, a cleaver and trident, and in his three left ones a shield, a skullcup and a white khatvanga staff.  Embraced by, arising from LAAH, then a wheel, a Lady Stambhini, yellow, with three faces, yellow, white and black, and six arms, holding in her right hands a wheel, a staff and a terrifying vajra, and in her left a conch, a vajra iron-chain and a bell replete with its sound, they are emanated forth and settle on their seat in the eastern doorway. 

From RAM, then a jewel, comes a Prajnantaka, red, with three faces, red, white and black, and six arms, holding in his right hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum repl­ete with its sound, and in his left a bow, a vajra (handled) grappling-rope and a nine-faceted jewel. Embraced by, arising from VAAH, then a lotus, a Lady Manani, white, with three faces, white, black and red, and six arms, holding in their right hands a hammer, a spear and a trident, and in their left a hundr­ed-petalled lotus, a mirror and a garland of counters, they are emanated forth and settle on their seat in the southern doorway. 

From VAM, then a lotus, comes a Padmantaka, white, with three faces, white, black and red, and six arms, holding in their right hands a hammer, a spear and a trident, and in their left a hundr­ed-petalled lotus, a mirror and a garland of counters. Embraced by, arising from RAAH, then a jewel, a Lady Stobhini, red, with three faces, red, white and black, and six arms, holding in their right hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum repl­ete with its sound, and in his left a bow, a vajra (handled) grappling-rope and a nine-faceted jewel, they are emanated forth and settle on their seat in the northern doorway. 

From LAM, then a wheel, comes a Yamantaka, yellow, with three faces, yellow, white and black, and six arms, holding in their right hands a wheel, a staff and a terrifying vajra, and in their left a conch, a vajra iron-chain and a bell replete with its sound.  Embraced by, arising from YAAH, then a sword, a Lady Ativirya, black, with three faces, black, red and white, and six arms, holding in his right three hands a sword, a cleaver and trident, and in his three left ones a shield, a skullcup and a white khatvanga staff, they are emanated forth and settle on their seat in the western doorway.

From HAM, then a vajra, comes an Ushnisha, green, with three faces, green, red and white, and six arms, holding in his right three hands a vajra, a cleaver and axe, and in his left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by, arising from AH, then a cleaver, a blue Lady Atinila, holding in her right hands a cleaver and a vajra, and in her left a skullcup and bell. They are emanated forth and settle on their seat above. 

From HA, then a vajra trident comes a Sumbha, blue, with three faces, blue, red and white, and six arms, holding in his right three hands a vajra, a cleaver and axe, and in his left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by, arising from HAA, then an axe, a green Lady Raudrakshi, holding in her right hands an axe and a trident, and in her left a snake grappling-rope and a khatvanga staff. They are emanated forth and settle on their seat below. 

All these furious fathers and mothers have orange hair standing on end and are adorned with snakes and the six ornamental seals. The faces of each of them have three eyes each. The furious ones are standing with their right leg outstretched, embraced by their motherly consorts with left leg outstretched.

Generation of the Male and Female Bodhisattvas

From E and AI, then swords, come a Khagarbha and a Lady Sparshavajra, black, with three faces and six arms, embraced in turn by a (yellow) Lady Gandha­vajra and Sarvanivarana-viskambhini. They are emanated forth and settle on their seats to the right of the eastern doorway and in the (southeast) fire corner. 

From AR and AAR, then jewels, come a Kshitigarbha and a Lady Rasavajra, red, with three faces and six arms, embraced in turn by a (white) Lady Rupavajra and Lokeshvara. They are emanated forth and settle on their seats to the right of the southern doorway and in the (southwest) truthless corner. 

From O and AU, then lotuses, come a Lokeshvara and a Lady Rupavajra, white, with three faces and six arms, embraced in turn by a (red) Lady Rasavajra and Kshitigarbha. They are emanated forth and settle on their seats to the right of the northern doorway and in the (northeast) powerful corner. 

From AL and AAL, then wheels, come a Sarvanivarana-viskambhini and a Lady Gandhavajra, yellow, with three faces and six arms, embraced in turn by a (black) Lady Vajrasparsha and Khagarbha. They are emanated forth and settle on their seats to the right of the western doorway and in the (northwest) wind corner. 

From A and AA, then vajras, come a Vajrapani and Lady Dharmadhatuvajra, green, with three faces and six arms, embraced in turn by a (blue) Lady Shabdavajra and Samantabhadra. They are emanated forth and settle on their seats to the left of the southern doorway and the left of the western doorway. 

From AM and AH, then vajras, come a Samantabhadra and Lady Shabdavajra, blue, with three faces and six arms, embraced in turn by a (green) Dharmadhatuvajra and Vajrapani. They are emanated forth and settle on their seats to the left of the eastern doorway and the left of the northern doorway.

All of the male bodhisattvas sit as well in the vajra posture, embraced by their motherly partner in lotus posture. The vajra ladies sit in the lotus posture, embraced by their fatherly partner in a vajra posture.

Generation of the Speech Mandala Deities

From HA, then a cleaver, comes a Lady Charchika, black, with one face and four arms. Embraced by, arising from LI, then a vajra, an Indra, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the east, on the ledge for the deities of enlightening speech. From the seed syllables HI and so on, then cleavers, come the eight divine maidens, Bhima and so on, black, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHA, then a wheel, comes a Lady Vai­shni, black, with one face and four arms. Em­braced by, arising from LII, then a needle-stalk, a Brahma, yellow, with four faces and four arms, they are emanated forth and settle on the seed-head of the lotus of the southeast. From the seed-syllables KSHI and so on, then wheels, come the eight divine maidens, a Shri and so on, black, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right.

From HAH, then a staff, comes a Lady Varahi, red with one face and four arms. Embraced by, arising from U, then a trident, a Rudra, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the south. From the seed-syllable HRI and so on, then staffs, come the eight divine maidens, a Kankali and so on, red, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHAH, then a spear, comes a Lady Kaumari, red, with six faces and four arms. Embraced by, arising from UU, then an axe, a Ganesha, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the southwest. From the seed-syllables KSHRI and so on, then spears, come the eight divine maid­ens, a Padma, and so on, red, with six faces and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From HAM, then a trident, comes a Lady Raudri, white, with one face and four arms. Embraced by, arising from RI, then a staff, a Yama, red, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the north. From the seed-syllables HU and so on, then tridents, come the eight divine maidens, a Gauri and so on, white, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHAM, then a lotus, comes a Lady Mahalakshmi, white, with one face and four arms. Embraced by, arising from RII, then a spear, a Shanmukha, red, with six faces and four arms, they are emanated forth and settle on the seed-head of the lotus of the northeast. From the seed-syllables KSHU and so on, then lotuses, come the eight divine maidens, a Shrimati and so on, white, with one face and four arms. They are emanated froth and settle on tits eight petals, starting from in front and going round to the right.

From HAA, then a vajra, comes a Lady Aindri, yellow, with one face and four arms. Embraced by, arising from I, then a sword, a Nairrita, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the west. From the seed-syllables HLI and so on, then vajras, come the eight divine maidens, a Vajrabha and so on, yellow, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHAA, then a bowl, comes a Brahmani, yellow, with four faces and four arms. Embraced by, arising from II, then a wheel, a Vishnu, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the northwest. From the seed-syllables KSHLI and so on, then bowls, come the eight divine maidens, a Savitri and so on, yellow, with four faces and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right.

All the principal ladies are standing in the spread-apart posture and face the principal figure of the mandala, embraced by their fatherly part­ners also in the spread-apart posture. The divine maidens of the petals, each facing their own principal lady, are standing in the sporting posture. Every­one has three eyes on each face.

Generation of the Body Mandala Deities

From CHAM, then a sword, comes a Rakshasa, black, with one face and four arms. Embraced by, arising from JRI, then a vajra, a Lady Rakshasi, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the eastern doorway, on the ledge for the deities of enlightening body. From the seed-syllables NYA NYI and so on, then swords, come the divine maidens of the days of the lunar month Chaitya, such as NYA Vajri and so on, with bodies black in color, one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From NYAH, then a wish-granting tree, comes a Vayu, black, with one face and four arms. Embraced by, arising from JRII, then a bowl, a Lady Prachanda, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus in the (southeast) fire corner. From the seed-syllables CHAA CHII and so on, then wish-granting trees, come the divine maidens of the days of the lunar month Vaishakha, such as CHAA Vajri and so on, all with bodies black in color, one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From TRAM, then a shakti short spear, comes an Agni, red, with one face and four arms. Embraced by, arising from DRRI, then a grappling rope, a Lady Varuni, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the southern doorway. From the seed-syllables NRA NRI and so on, then shakti short spears, come the divine maidens of the days of the lunar month Jyaishtha, such as NRA Vajri and so on, all with bodies red in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From NRAH, then a spear, comes a Shanmukha, red, with six faces and four arms. Embraced by, arising from DRRII, then a lotus a Lady Lakshmi, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus in the (southwest) truthless corner. From the seed-syllables TRAA TRII and so on, then spears, come the divine maidens of the days of the lunar month Ashadha, such as TRAA Vajri and so on, all with bodies red in color, with six faces and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From PAM, then a noose, comes a Samudra, white, with one face and four arms. Embraced by, arising from BRI, then a staff, a Lady Varahi, red, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the northern doorway. From the seed-syllables MA MI and so on, then staffs, come the divine maidens of the days of the lunar month Shravana, such as MA Vajri and so on, all with bodies white in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From MAH, then an axe, comes a Ganesha, white, with one face and four arms. Embraced by, arising from BRII, then a short spear, a Lady Kaumari, red, with six faces and four arms, they are emanated forth and settle on the seed-head of the lotus in the (northeast) powerful corner. From the seed-syllables PAA PII and so on, then axes, come the divine maidens of the days of the lunar month Bhadrapada, such as Lady Diamond-Strong PAA Vajri and so on, all with bodies white in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From TAM, then a vajra, comes an Indra, yellow, with one face and four arms. Embraced by, arising from DRI, then a cleaver, a Lady Vayavi, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the western doorway. From the seed-syllables NA NI and so on, then vajras, come the divine maidens of the days of the lunar month Ashvina, such as NA Vajri and so on, all with bodies yellow in color, one face and four arms. They are emanated forth and settle on its three layers of petals, going round in order to the right. 

From NAH, then a needle-stalk, comes a Brahma, yellow, with four faces and four arms. Embraced by, arising from DRII, then a wish-granting tree, a Lady Vidyut, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus in the (northwest) wind corner. From the seed syllables TAA TII and so on, then needle-stalks, come the divine maidens of the days of the lunar month Karttika, such as TAA Vajri and so on, all with bodies yellow in color, with four faces and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From SAM, then a trident, comes a Rudra, white, with one face and four arms. Embraced by, arising from SHRRI, then a staff, a Lady Gauri, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the northern doorway. From the seed syllables XA XI and so on, then tridents, come the divine maidens of the days of the lunar month Margashirsha, such as XA Vajri and so on, all with bodies white in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From XAH, then a club, comes a Kubera, yellow, with one face and four arms. Embraced by, arising from SHRRII, then a wheel, a Lady Kauberi, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the western doorway. From the seed syllables SAA SII and so on, then clubs, come the divine maidens of the days of the lunar month Pausha, such as SAA Vajri and so on, all with bodies yellow in color, with one face and four arms. They are emanated forth and settle on the three rings of its petals, going round in order to the right. 

From KAM, then a wheel, comes a Vishnu, black, with one face and four arms. Embraced by, arising from GRI, then a club, a Lady Shri, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the eastern doorway. From the seed syllables NGA NGI and so on, then wheels, come the divine ladies of the days of the lunar month Magha, such as NGA Vajri and so on, all with bodies black in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From NGAH, then a staff, comes a Yama, red, with one face and four arms. Em­braced by, arising from GRII, then a trident, a Lady Yamani, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the southern doorway. From the seed syllables KAA KII and so on, then staffs, come the divine maidens of the days of the lunar month Phalguna, such as KAA Vajri and so on, all with bodies red in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

The twelve great deities are all sitting in the vajra posture and face the principal figure of the symbolic worlds, embraced by their motherly partners in the lotus posture. The divine maidens of the petals, each facing their own principal figure, are standing in the sporting posture.

Generation of the Body Mandala Male and Female Furious Ones

From YA, then a staff, comes a Niladanda, black, with one face and four arms. Embraced by, arising from LAA, then a wheel, a Lady Marichi, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the eastern doorway of enlightening body. 

From RA, then an arrow, comes a Takkiraja, red, with one face and four arms. Embraced by, arising from VAA, then a hammer, a Lady Chunda, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the southern doorway. 

From VA, then a pestle, comes an Achala, white, with one face and four arms. Embraced by, arising from RAA, then an arrow, a Lad Bhrikuti, red, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the northern doorway. 

From LA, then a club, comes a Mahabala, yellow, with one face and four arms. Embraced by, arising from YAA, then a sword, a Lady Vajra Shrinkhali, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the western doorway.

From HAM, then a vajra, comes an Ushnisha, green, with three faces, green, red and white, and six arms. Embraced by, arising from HAH, then a cleaver, a Lady Atinila, blue, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot at the top of the body mandala. 

From HA, then a diamond-strong trident, comes a Sumbha, blue, with three faces, blue, red and white, and six arms. Embraced by, arising from HAA, then an axe, a Lady Raudrakshi, green, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot at the bottom of the symbolic world of enlightening body.

From the seed syllables HYA HYAA and so on, then the hand-insignia victory banners and so on, come the nagas, such as Karkota, and so on. Embraced by, arising from their seed syllables XSHSHRFSA and so on, then their hand-insignia, a cleaver and so on, a Lady Jambukasya, and so on, they are emanated forth and settle on the symbolic discs of the elements, space and deep awareness in the directions and on top and below. Likewise, from their own seed syllables, then hand-insignia, come a Lady Shvanasya, and so on, embraced by the nagas. They are emanated forth and settle on the seed-heads of the lotuses on top of the wheels in the grounds for disposing of corpses.

In between each of these fiery chandali ladies, starting from the one in the corpse-disposing grounds of the east, come one-more-than-ten figures each. Arising from their seed-syllables, then hand-insignia, they are emanated forth from the lotus of the Great Bliss Mother and settle in the grounds for disposing of corpses, in the center between the fire and the wind, going round in order to the right, starting with, arising from IM, then a vajra, a yellow Indra, up to a green Mahabrahma, Of these, the deities are sitting in vajra posture, while the divine maidens are standing in the sporting posture. 

Furthermore, arising from the initial syllables of their own names, come thirty-five million elemental forces, of various types of bodies and colors, and holding assorted hand-insignia. Likewise, from the clustered together short and long-voweled lines of consonants, such as the CHA-line and so on, come the offering deities. They are emanated forth and settle on the mind mandala’s ledge for desirable objects. And from their own seed syllables come the ladies of the desires and the ladies of the reverse desires. They are emanated forth and settle at their own places on the speech and body (mandala’s ledges for desirable objects).

Conferring in This Mandala the Empowerment of Compassion to Limited Beings

With myself clearly appearing as Kalachakra, Vanquishing Master Surpassing All, with an identity nature of the five types of deep awareness, now with light rays emanated from my heart, I hook back in all limited beings. When they enter inside my mandala (palace), we, as father and mother, absorb ourselves in a balanced union, (which draws) the father and mother Thusly Gone Buddhas (into my heart). With the bodhichitta into which they melt from the fires of our great desire, I confer empowerment on these limited beings. Transforming into the circle of those in my mandala world, assuming aspects having the 32 excellent signs, they depart to each of their own Buddha-fields.

Assuming Extremely Pure Self-Esteem

OM SU-VISHUDDHA DHARMA-DHATU SVABHAVA ATMAKO ‘HAM

Supreme Triumphant Actions

Melting, Being Roused by Songs, and Arising

At my forehead is an OM as Vajra Body, at my throat an AH as Vajra Speech, at my heart a HUM as Vajra Mind, and inside my avadhuti central channel, at both my crown protrusion and navel are HOH’s. By the light-rays of the deep awareness of my great desire that blaze from the fire of tummo of the syllable HOH at my navel, I, a Holder of the Vajras, a Vanquishing Master Surpassing All, simultaneously with my ladies of discriminating awareness who have been standing on the seed-head and petals of the lotus, melt into bodhichitta, like what possesses a rabbit, and now in the form of drops remain here in the nature of great blissful awareness.

Then four goddesses, in the nature of the four immeasurable feelings, rouse us with the tunes of melodious songs to do what is of meaningful benefit for those who wander: 

“I, Lochana, as the mother of wandering beings, am the yogis’ place of what is similar to its cause. With those in the nature of my mandala world, arise, please, as Kalachakra: please do as I wish.”

“I, Mamaki, as the sister, am the yogis’ place of what has ripened. With those in the nature of my symbolic round world, arise, please, as a Cycles of Time: please do as I wish.”

“I, Pandara, as the daughter, am the yogis’ place of what is man-made. With those in the nature of my mandala world, arise, please, as Kalachakra: please do as I wish.”

“I, Tara, as the niece, am the yogis’ place of what is parted from stains. With those in the nature of my mandala world, arise, please, as Kalachakra: please do as I wish.” Thus, do they each, individually, rouse us. 

Then all of them in common arouse us, singing, “Having experienced the mandala world of voidness, now with thoughts intended towards wandering beings, please emanate the mandala worlds of your enlightening body, speech and mind, O guiding light for those who wander.”

Fully awakened by the tune of these songs, I, a Vanquishing Master Surpassing All, a Holder of the Vajras, seeing everything from the three planes of compulsive existence to be like a visual apparition, arise from this melted moon-like drop as a syllable HUM, blue and beaming with rays of stainless light. This then transforms into a vajra, from which I arise as a glorious Kalachakra, beaming with the five types of rays of stainless light. 

My enlightening body is blue in color, and I have three necks, the central one black, the right one red and the left one white. My main face is black, ferocious, with its fangs bared; my right face red and is full of desire; my hind face is yellow and settled into absorbed concentration; and my left face is white, serenely stilled and totally at peace. Each of my faces has three eyes and on the crowing bun of the locks of my hair are a crossed vajra and a crescent moon, while a (blue) Vajrasattva adorns my head. I have a vajra (crown) gem, vajra earrings, a vajra necklace, vajra bracelets, a vajra belt with a filigree skirt, vajra anklets, a vajra draping scarf, a garland of vajras and a tiger-skin wrap-around loose from my hips. 

I have six collarbones, the first pair of which, on the right and the left, are blue, the second red and the third white; twelve shoulders, the first two pairs of which, on the right and the left, are blue, the second two red and the third two white; and twenty-four arms, the first four pairs of which are blue, the second four red and the third four white. 

The (backs of the) thumbs of each of my hands are yellow, the index-fingers white, middle-fingers red, the ring-fingers black and little-fingers green; while the (inside of the) initial garland of segments between the joints of my fingers is black, the second red and the third is white. These are beautified with rings and beaming with light.

Of my four black hands on the right, in the first is a vajra, in the second a sword, in the third a trident, in the fourth a cleaver. Of my four red hands, in the first are a fire arrow, in the second a vajra elephant-hook, in the third a damaru hand-drum replete with its sound, and in the fourth a hammer. Of my four white hands, in the first is a wheel, in the second a spear, in the third a staff, and in the fourth an axe. 

Of my four black hands on the left, in the first is a vajra (handled) bell, in the second a shield, in the third a khatvanga staff (with prongs of the vajra at its tip) in spread-out aspect, and in the fourth a skullcup full of blood. Of my four red hands, in the first is a bow, in the second a vajra grappling-rope, in the third a gem, and in the fourth a white lotus. Of my four white hands, in the first is a conch, in the second a mirror, in the third a vajra iron chain, and in the fourth a (four-faced) head of Brahma. These are arrayed on the lotus of my hands.

Standing atop a moon, a sun, a Rahu and Kalagni, most playfully with my right leg outstretched, my right leg is red and has underneath it a red Kamadeva, God of Desire, with one face and four arms, holding in his hands five flower-arrows and a bow, a grappling-rope and an elephant-hook. Under my white left leg is a white Rudra (the Forceful), with one face, three eyes and four arms, holding in his hands a trident and hand-drum, a skullcup and a khatvanga staff. The goddess (wives) of this demonic Mara and forceful Rudra, namely (red) Rati and (white) Uma, hold on to the soles of my feet with their faces bowed down.

From PHREM, then a cleaver, there arises before me a Vishva-mata, embracing me, the Vanquishing Master Surpassing All. Her enlightening body is yellow in color with four faces which, circling round from the front to her right, are yellow, white, blue and red, each with three eyes. She has eight arms, in the right hands of which she holds a cleaver, an elephant-hook, a hand-drum replete with its sound, and a garland of counters. In her left ones, she holds a skullcup, a grappling-rope, a hundred-petaled white lotus, and a gem. She has a (blue) Vajrasattva as her crown, is adorned with five kinds of ornamental seals and, in the stance of her left leg outstretched, stands absorbed in a balanced union with me the Vanquishing Master Surpassing All.

On the eight petals: in the east and (southeast) fire directions, from A and HA, then an incense bowl and a black yaktail whisk, there arise a Radiant Black Lady, Krishna-dipta, and a Smokey Lady, Dhuma. Both are black with four faces – black, red, yellow and white – and have eight arms, in the right hands of which (the former) is holding bowls of incense, then of sandlewood with saffron, next of camphor, then of musk, and in the left a bell, a lotus, the flower of a divine-realm tree, and an assorted flower garland. (The latter) is holding eight black yaktail whisks. 

In the south and (southwest) truthless directions, from AH and HAH, then a butter-lamp and a red yaktail whisk, there arise a Radiant Red Lady, Rakta-dipta, and a Mirage Lady, Marichi. Both are red with four faces – red, yellow, white and blue – and have eight arms, in the right hands of which (the former) is holding a butter-lamp, long necklace, a crown, and a bracelet, and in the left a length of cloth, a belt with a filigree skirt, an earring, and an anklet. (The latter) is holding eight red yaktail whisks.

In the north and (northeast) powerful directions, from AM and HAM, then a delicacy of the divine and a white yaktail whisk, there arise a Radiant White Lady, Shveta-dipta, and a Sparks-in-the-Sky Lady, Pratipa. Both are white with four faces – white, black, red and yellow – and have eight arms, in the right hands of which (the former) is holding bowls of milk, of water, of the supreme medicine, and of beer, and in the left, bowls of nectar, of an elixir with a taste that brings actualizations, of ambrosia fruit, and of a cooked delicacy. (The latter) is holding eight white yaktail whisks.

In the west and (northwest) wind directions, from A and HA, then a ceremonial conch and a yellow yaktail whisk, there arise a Radiant Yellow Lady, Pita-dipta, and a Butter Lamp Lady, Khadyota. Both are yellow with four faces – yellow, white, blue and red – and have eight arms, in the right hands of which (the former) is holding a conch, a reed pipe, a gem, and a hand-drum, and in the left a lute, a drum, a reverberating gong, and a long brass horn. (The latter) is holding eight yellow yaktail whisks. All of them have three eyes on each face, are adorned with five kinds of ornamental seals, have as their crowns (blue) Vajrasattvas, and stand in the posture of both legs together.

Emanation of the Mandala from the Lotus

We, as the father and mother principal couple, absorb ourselves in a balanced union. By the sounds of our consummate joy, the Triumphant Ones and their spiritual offspring – the father and mother Thusly Gone Buddhas and so forth emanated before – are invited here before us. 

These figures, hovering in the space above me, now enter me through the crown of my head for the sake of becoming the mandala of (deities) to bond me closely. As my bodhichitta that has melted from the fires of my great desire, they descend through my avadhuti channel and through the pathway of my vajra alight in the lotus of the mother as drops. Transforming from each of the these, come the seed-syllables of the individual deities, who still have Akshobhya as the lord (of their family). From these come the hand-insignia of the individual deities, and then transformed into the bodies of the individual deities, they are emanated in sequential order from the mother’s lotus and settle on their individual seats.

Generation of the Male and Female Thusly Gone Buddhas

From A, then a vajra, comes an Akshobhya, green with three faces, green, red and white, and six arms, holding in his right three hands a vajra, a cleaver and axe, and in the left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by a Lady Prajna-paramita, (blue, with three faces, blue, red and white, and six arms, holding in her right three hands a vajra, a cleaver and axe, and in her left three ones a vajra handled bell, a skullcup and the four-faced head of a Brahma), they are emanated forth and dissolve into me. 

From AA, then a vajra, comes a Lady Vajradhatu Ishvari, green with three faces, green, red and white, and six arms, holding in her right three hands a vajra, a cleaver and axe, and in the left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by a Vajrasattva, (blue, with three faces, blue, red and white, and six arms, holding in their right three hands a vajra, a cleaver and axe, and in their left three ones a vajra handled bell, a skullcup and the four-faced head of a Brahma), they are emanated forth and dissolve into Vishvamata. 

Then once more a (blue) Vajrasattva, embraced by a (green) Lady Vajradhatu Ishvari is emanated forth and enters into me, while a (blue) Lady Prajnaparamita, embraced by a (green) Akshobhya, is emanated forth and enters to become inseparable from Vishvamata. 

From I and II, then swords, come an Amoghasiddhi and a Lady Tara, black with three faces, black, red and white, and six arms, holding in their right hands a sword, a cleaver and trident, and in their left a shield, a skullcup and a white khatvanga staff. Embraced in turn by a (yellow) Lady Lochana and a (yellow) Vairochana, they are emanated forth and settle on their seats in the east and southeast of the Sugata’s veranda. 

From RI and RII, then jewels, come a Ratnasambhava and a Lady Pandara, red, with three faces, red, white and black, and six arms, holding in their right hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum repl­ete with its sound, and in their left a bow, a vajra (handled) grappling-rope and a nine-faceted jewel.  Em­braced in turn by a (white) Lady Mamaki and a (white) Amitabha, they are emanated forth and settle on their seats in the south and southwest. 

From U and UU, then lotuses, come an Amitabha and a Lady Mamaki, white, with three faces, white, black and red, and six arms, holding in their right hands a hammer, a spear and a trident, and in their left a hundr­ed-petalled lotus, a mirror and a garland of counters. Embraced in turn by a (red) Lady Pandara and a (red) Ratnasambhava, they are emanated forth and settle on their seats in the north and northeast. 

From LI and LII, then wheels, come a Vairochana and a Lady Lochana, yellow, with three faces, yellow, white and black, and six arms, holding in their right hands a wheel, a staff and a terrifying vajra, and in their left a conch, a vajra iron-chain and a bell replete with its sound. Embraced in turn by a (black) Lady Tara and a (black) Amoghasiddhi, they are emanated forth and settle on their seats in the west and northwest. 

The faces of all of these male Thusly Gone Buddhas each has three eyes, while they sit in the vajra posture, embraced by their motherly partner in the lotus posture. The female Thusly Gone Buddhas sit in the lotus posture, embraced by their fatherly partner in vajra posture.

In the compartments to the right and the left of the four Blissfully Gone Buddhas, in the east from HI and HII come two vases of purified marrow, in the south from HRI and HRII two vases of purified blood, in the north from HU and HUU two vases of purified pungent urine, in the west from HLI and HLII two vases of purified most pungent feces, and on the top and the bottom from HAM and HAH two vases of purified semen and menstrual specks, with each of these resting on a lotus seat and adorned at its mouth with a lotus.

Generation of the Mind Mandala Male and Female Furious Ones

From YAM, then a sword, comes a Vighnantaka, black, with three faces, black, red and white, and six arms, holding in his right three hands a sword, a cleaver and trident, and in his three left ones a shield, a skullcup and a white khatvanga staff.  Embraced by, arising from LAAH, then a wheel, a Lady Stambhini, yellow, with three faces, yellow, white and black, and six arms, holding in her right hands a wheel, a staff and a terrifying vajra, and in her left a conch, a vajra iron-chain and a bell replete with its sound, they are emanated forth and settle on their seat in the eastern doorway. 

From RAM, then a jewel, comes a Prajnantaka, red, with three faces, red, white and black, and six arms, holding in his right hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum repl­ete with its sound, and in his left a bow, a vajra (handled) grappling-rope and a nine-faceted jewel. Embraced by, arising from VAAH, then a lotus, a Lady Manani, white, with three faces, white, black and red, and six arms, holding in their right hands a hammer, a spear and a trident, and in their left a hundr­ed-petalled lotus, a mirror and a garland of counters, they are emanated forth and settle on their seat in the southern doorway. 

From VAM, then a lotus, comes a Padmantaka, white, with three faces, white, black and red, and six arms, holding in their right hands a hammer, a spear and a trident, and in their left a hundr­ed-petalled lotus, a mirror and a garland of counters. Embraced by, arising from RAAH, then a jewel, a Lady Stobhini, red, with three faces, red, white and black, and six arms, holding in their right hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum repl­ete with its sound, and in his left a bow, a vajra (handled) grappling-rope and a nine-faceted jewel, they are emanated forth and settle on their seat in the northern doorway. 

From LAM, then a wheel, comes a Yamantaka, yellow, with three faces, yellow, white and black, and six arms, holding in their right hands a wheel, a staff and a terrifying vajra, and in their left a conch, a vajra iron-chain and a bell replete with its sound.  Embraced by, arising from YAAH, then a sword, a Lady Ativirya, black, with three faces, black, red and white, and six arms, holding in his right three hands a sword, a cleaver and trident, and in his three left ones a shield, a skullcup and a white khatvanga staff, they are emanated forth and settle on their seat in the western doorway.

From HAM, then a vajra, comes an Ushnisha, green, with three faces, green, red and white, and six arms, holding in his right three hands a vajra, a cleaver and axe, and in his left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by, arising from AH, then a cleaver, a blue Lady Atinila, holding in her right hands a cleaver and a vajra, and in her left a skullcup and bell. They are emanated forth and settle on their seat above. 

From HA, then a vajra trident comes a Sumbha, blue, with three faces, blue, red and white, and six arms, holding in his right three hands a vajra, a cleaver and axe, and in his left three ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. Embraced by, arising from HAA, then an axe, a green Lady Raudrakshi, holding in her right hands an axe and a trident, and in her left a snake grappling-rope and a khatvanga staff. They are emanated forth and settle on their seat below. 

All these furious fathers and mothers have orange hair standing on end and are adorned with snakes and the six ornamental seals. The faces of each of them have three eyes each. The furious ones are standing with their right leg outstretched, embraced by their motherly consorts with left leg outstretched.

Generation of the Male and Female Bodhisattvas

From E and AI, then swords, come a Khagarbha and a Lady Sparshavajra, black, with three faces and six arms, embraced in turn by a (yellow) Lady Gandha­vajra and Sarvanivarana-viskambhini. They are emanated forth and settle on their seats to the right of the eastern doorway and in the (southeast) fire corner. 

From AR and AAR, then jewels, come a Kshitigarbha and a Lady Rasavajra, red, with three faces and six arms, embraced in turn by a (white) Lady Rupavajra and Lokeshvara. They are emanated forth and settle on their seats to the right of the southern doorway and in the (southwest) truthless corner. 

From O and AU, then lotuses, come a Lokeshvara and a Lady Rupavajra, white, with three faces and six arms, embraced in turn by a (red) Lady Rasavajra and Kshitigarbha. They are emanated forth and settle on their seats to the right of the northern doorway and in the (northeast) powerful corner. 

From AL and AAL, then wheels, come a Sarvanivarana-viskambhini and a Lady Gandhavajra, yellow, with three faces and six arms, embraced in turn by a (black) Lady Vajrasparsha and Khagarbha. They are emanated forth and settle on their seats to the right of the western doorway and in the (northwest) wind corner. 

From A and AA, then vajras, come a Vajrapani and Lady Dharmadhatuvajra, green, with three faces and six arms, embraced in turn by a (blue) Lady Shabdavajra and Samantabhadra. They are emanated forth and settle on their seats to the left of the southern doorway and the left of the western doorway. 

From AM and AH, then vajras, come a Samantabhadra and Lady Shabdavajra, blue, with three faces and six arms, embraced in turn by a (green) Dharmadhatuvajra and Vajrapani. They are emanated forth and settle on their seats to the left of the eastern doorway and the left of the northern doorway.

All of the male bodhisattvas sit as well in the vajra posture, embraced by their motherly partner in lotus posture. The vajra ladies sit in the lotus posture, embraced by their fatherly partner in a vajra posture.

Generation of the Speech Mandala Deities

From HA, then a cleaver, comes a Lady Charchika, black, with one face and four arms. Embraced by, arising from LI, then a vajra, an Indra, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the east, on the ledge for the deities of enlightening speech. From the seed syllables HI and so on, then cleavers, come the eight divine maidens, Bhima and so on, black, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHA, then a wheel, comes a Lady Vai­shni, black, with one face and four arms. Em­braced by, arising from LII, then a needle-stalk, a Brahma, yellow, with four faces and four arms, they are emanated forth and settle on the seed-head of the lotus of the southeast. From the seed-syllables KSHI and so on, then wheels, come the eight divine maidens, a Shri and so on, black, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right.

From HAH, then a staff, comes a Lady Varahi, red with one face and four arms. Embraced by, arising from U, then a trident, a Rudra, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the south. From the seed-syllable HRI and so on, then staffs, come the eight divine maidens, a Kankali and so on, red, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHAH, then a spear, comes a Lady Kaumari, red, with six faces and four arms. Embraced by, arising from UU, then an axe, a Ganesha, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the southwest. From the seed-syllables KSHRI and so on, then spears, come the eight divine maid­ens, a Padma, and so on, red, with six faces and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From HAM, then a trident, comes a Lady Raudri, white, with one face and four arms. Embraced by, arising from RI, then a staff, a Yama, red, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the north. From the seed-syllables HU and so on, then tridents, come the eight divine maidens, a Gauri and so on, white, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHAM, then a lotus, comes a Lady Mahalakshmi, white, with one face and four arms. Embraced by, arising from RII, then a spear, a Shanmukha, red, with six faces and four arms, they are emanated forth and settle on the seed-head of the lotus of the northeast. From the seed-syllables KSHU and so on, then lotuses, come the eight divine maidens, a Shrimati and so on, white, with one face and four arms. They are emanated froth and settle on tits eight petals, starting from in front and going round to the right.

From HAA, then a vajra, comes a Lady Aindri, yellow, with one face and four arms. Embraced by, arising from I, then a sword, a Nairrita, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the west. From the seed-syllables HLI and so on, then vajras, come the eight divine maidens, a Vajrabha and so on, yellow, with one face and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right. 

From KSHAA, then a bowl, comes a Brahmani, yellow, with four faces and four arms. Embraced by, arising from II, then a wheel, a Vishnu, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus of the northwest. From the seed-syllables KSHLI and so on, then bowls, come the eight divine maidens, a Savitri and so on, yellow, with four faces and four arms. They are emanated forth and settle on its eight petals, starting from in front and going round to the right.

All the principal ladies are standing in the spread-apart posture and face the principal figure of the mandala, embraced by their fatherly part­ners also in the spread-apart posture. The divine maidens of the petals, each facing their own principal lady, are standing in the sporting posture. Every­one has three eyes on each face.

Generation of the Body Mandala Deities

From CHAM, then a sword, comes a Rakshasa, black, with one face and four arms. Embraced by, arising from JRI, then a vajra, a Lady Rakshasi, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the eastern doorway, on the ledge for the deities of enlightening body. From the seed-syllables NYA NYI and so on, then swords, come the divine maidens of the days of the lunar month Chaitya, such as NYA Vajri and so on, with bodies black in color, one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From NYAH, then a wish-granting tree, comes a Vayu, black, with one face and four arms. Embraced by, arising from JRII, then a bowl, a Lady Prachanda, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus in the (southeast) fire corner. From the seed-syllables CHAA CHII and so on, then wish-granting trees, come the divine maidens of the days of the lunar month Vaishakha, such as CHAA Vajri and so on, all with bodies black in color, one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From TRAM, then a shakti short spear, comes an Agni, red, with one face and four arms. Embraced by, arising from DRRI, then a grappling rope, a Lady Varuni, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the southern doorway. From the seed-syllables NRA NRI and so on, then shakti short spears, come the divine maidens of the days of the lunar month Jyaishtha, such as NRA Vajri and so on, all with bodies red in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From NRAH, then a spear, comes a Shanmukha, red, with six faces and four arms. Embraced by, arising from DRRII, then a lotus a Lady Lakshmi, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus in the (southwest) truthless corner. From the seed-syllables TRAA TRII and so on, then spears, come the divine maidens of the days of the lunar month Ashadha, such as TRAA Vajri and so on, all with bodies red in color, with six faces and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From PAM, then a noose, comes a Samudra, white, with one face and four arms. Embraced by, arising from BRI, then a staff, a Lady Varahi, red, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the northern doorway. From the seed-syllables MA MI and so on, then staffs, come the divine maidens of the days of the lunar month Shravana, such as MA Vajri and so on, all with bodies white in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From MAH, then an axe, comes a Ganesha, white, with one face and four arms. Embraced by, arising from BRII, then a short spear, a Lady Kaumari, red, with six faces and four arms, they are emanated forth and settle on the seed-head of the lotus in the (northeast) powerful corner. From the seed-syllables PAA PII and so on, then axes, come the divine maidens of the days of the lunar month Bhadrapada, such as Lady Diamond-Strong PAA Vajri and so on, all with bodies white in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From TAM, then a vajra, comes an Indra, yellow, with one face and four arms. Embraced by, arising from DRI, then a cleaver, a Lady Vayavi, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the right of the western doorway. From the seed-syllables NA NI and so on, then vajras, come the divine maidens of the days of the lunar month Ashvina, such as NA Vajri and so on, all with bodies yellow in color, one face and four arms. They are emanated forth and settle on its three layers of petals, going round in order to the right. 

From NAH, then a needle-stalk, comes a Brahma, yellow, with four faces and four arms. Embraced by, arising from DRII, then a wish-granting tree, a Lady Vidyut, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus in the (northwest) wind corner. From the seed syllables TAA TII and so on, then needle-stalks, come the divine maidens of the days of the lunar month Karttika, such as TAA Vajri and so on, all with bodies yellow in color, with four faces and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

From SAM, then a trident, comes a Rudra, white, with one face and four arms. Embraced by, arising from SHRRI, then a staff, a Lady Gauri, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the northern doorway. From the seed syllables XA XI and so on, then tridents, come the divine maidens of the days of the lunar month Margashirsha, such as XA Vajri and so on, all with bodies white in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From XAH, then a club, comes a Kubera, yellow, with one face and four arms. Embraced by, arising from SHRRII, then a wheel, a Lady Kauberi, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the western doorway. From the seed syllables SAA SII and so on, then clubs, come the divine maidens of the days of the lunar month Pausha, such as SAA Vajri and so on, all with bodies yellow in color, with one face and four arms. They are emanated forth and settle on the three rings of its petals, going round in order to the right. 

From KAM, then a wheel, comes a Vishnu, black, with one face and four arms. Embraced by, arising from GRI, then a club, a Lady Shri, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the eastern doorway. From the seed syllables NGA NGI and so on, then wheels, come the divine ladies of the days of the lunar month Magha, such as NGA Vajri and so on, all with bodies black in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right. 

From NGAH, then a staff, comes a Yama, red, with one face and four arms. Em­braced by, arising from GRII, then a trident, a Lady Yamani, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus to the left of the southern doorway. From the seed syllables KAA KII and so on, then staffs, come the divine maidens of the days of the lunar month Phalguna, such as KAA Vajri and so on, all with bodies red in color, with one face and four arms. They are emanated forth and settle on its three rings of petals, going round in order to the right.

The twelve great deities are all sitting in the vajra posture and face the principal figure of the symbolic worlds, embraced by their motherly partners in the lotus posture. The divine maidens of the petals, each facing their own principal figure, are standing in the sporting posture.

Generation of the Body Mandala Male and Female Furious Ones

From YA, then a staff, comes a Niladanda, black, with one face and four arms. Embraced by, arising from LAA, then a wheel, a Lady Marichi, yellow, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the eastern doorway of enlightening body. 

From RA, then an arrow, comes a Takkiraja, red, with one face and four arms. Embraced by, arising from VAA, then a hammer, a Lady Chunda, white, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the southern doorway. 

From VA, then a pestle, comes an Achala, white, with one face and four arms. Embraced by, arising from RAA, then an arrow, a Lad Bhrikuti, red, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the northern doorway. 

From LA, then a club, comes a Mahabala, yellow, with one face and four arms. Embraced by, arising from YAA, then a sword, a Lady Vajra Shrinkhali, black, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot in the western doorway. 

From HAM, then a vajra, comes an Ushnisha, green, with three faces, green, red and white, and six arms. Embraced by, arising from HAH, then a cleaver, a Lady Atinila, blue, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot at the top of the body mandala. 

From HA, then a diamond-strong trident, comes a Sumbha, blue, with three faces, blue, red and white, and six arms. Embraced by, arising from HAA, then an axe, a Lady Raudrakshi, green, with one face and four arms, they are emanated forth and settle on the seed-head of the lotus on top of the chariot at the bottom of the symbolic world of enlightening body.

From the seed syllables HYA HYAA and so on, then the hand-insignia victory banners and so on, come the nagas, such as Karkota, and so on. Embraced by, arising from their seed syllables XSHSHRFSA and so on, then their hand-insignia, a cleaver and so on, a Lady Jambukasya, and so on, they are emanated forth and settle on the symbolic discs of the elements, space and deep awareness in the directions and on top and below. Likewise, from their own seed syllables, then hand-insignia, come a Lady Shvanasya, and so on, embraced by the nagas. They are emanated forth and settle on the seed-heads of the lotuses on top of the wheels in the grounds for disposing of corpses.

In between each of these fiery chandali ladies, starting from the one in the corpse-disposing grounds of the east, come one-more-than-ten figures each. Arising from their seed-syllables, then hand-insignia, they are emanated forth from the lotus of the Great Bliss Mother and settle in the grounds for disposing of corpses, in the center between the fire and the wind, going round in order to the right, starting with, arising from IM, then a vajra, a yellow Indra, up to a green Mahabrahma, Of these, the deities are sitting in vajra posture, while the divine maidens are standing in the sporting posture. 

Furthermore, arising from the initial syllables of their own names, come thirty-five million elemental forces, of various types of bodies and colors, and holding assorted hand-insignia. Likewise, from the clustered together short and long-voweled lines of consonants, such as the CHA-line and so on, come the offering deities. They are emanated forth and settle on the mind mandala’s ledge for desirable objects. And from their own seed syllables come the ladies of the desires and the ladies of the reverse desires. They are emanated forth and settle at their own places on the speech and body (mandala’s ledges for desirable objects).

Joining the Beings for Deep Awareness

From a HUM at my heart, then a vajra, arises a Vajravega, with a terrifying body of blue rays of light, standing on a chariot (drawn by) an eight-limbed (griffin). He emanates forth simultaneously with my exhaled breath and latches on with his elephant-hook to the navel of the principal figure of beings for deep awareness who are similar to the ones I have been meditating on. He binds his twenty-four hands with his serpentine grappling-rope and, intimidating him with his remaining weapons, draws him here to the space in front. Vajravega then dissolves into my heart.

GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYAM, LASYAM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA.

VAJRA BHAIRAVA AKARSHAYA JAH. JAH HUM BAM HOH HI. The deep awareness ones become of equal taste with the ones for making a close bond.

Receiving Empowerment and Seals

Once more from the HUM at my heart light-rays invite here empowering deities.
GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYAM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA.

“I request you to confer empowerment.” Requested like this, they confer empowerment with the seven empowerments, saying, “OM SARVA TATHA-GATA SAPTA ABHI-SHEKETA SAMAYA SHRIYE HUM.” Everyone, the mother and so on, becomes sealed with the ruling figure of their own families.

At the crown of my head, on a drop, from an A comes an Akshobhya. At my heart, on a Rahu disc, from an I comes an Amoghasiddhi. At my forehead, on a moon disc, from a U comes an Amitabha. At my navel, on a Kalagni disc, from a LI comes a Vairochana. At my throat, on a sun disc, from RI comes a Ratnasambhava. At my pubic region, on a deep awareness disc, from an AM comes a Vajrasattva.

At my navel, on an earth disc comes a LI. At my heart, on a water disc comes a U. At my throat, on a fire disc comes a RI. At my forehead, on a wind disc comes and I. At the crown of my head, on a space disc comes an A.

At my forehead, on a moon disc comes an OM. At my throat, on a sun disc comes an AH. At my heart, on a Rahu disc comes a HUM. At my navel, on a Kalagni disc comes a HOH. At the tip of the gem of my vajra comes an A.

Consecrating Body, Speech, and Mind

At my forehead, on top of a moon disc, from an OM, then a wheel, comes a white Vajra Body. At my throat, on top of a sun disc, from an AH, then a lotus, comes a red Vajra Speech. At my heart, on top of a Rahu disc, from a HUM, then a vajra, comes a black Vajra Mind. They emanate out replicas of themselves and of their ladies of discriminating awareness, filling the sky. 

At my lady of discriminating awareness’s navel is a HOH, at her pubic region a SVA and at the crown of her head a HA. From these syllables as well are emanated hosts of deities of the Three Vajras. hThe (deities of the) Three Vajras teach the Dharma to limited beings needing to be tamed, then return once more and remain before me. 

“I request you confer the empowerment of the Holders of Vajra Body, Speech and Mind.” Requested like this, the goddesses of the Three Vajra Families, with vases of nectars, confer empowerment, saying, “OM A I RI U LI PANCHA DHATU VISHODHANI SVAHA.” Having given ablution, they enter and infuse the Three Vajra (couples) at my three places. 

“O Possessor of the Glorious One, Holder of the Three Vajras, by my meditating on the three unshatterable Vajras, make me a Holder of the Three Vajras and cause me, right now, to remain uplifted and inspired. O Buddhas abiding in the ten directions, by my meditating on the three unshatterable Vajras, make me a Holder of the Three Vajras and cause me, right now, to remain uplifted and inspired.”

My body, speech and mind become of equal taste with the Three Vajras. OM SARVA TATHAGATA KAYA VAK CHITTA SVABHAVA ATMAKO ‘HAM

Being Mindful of the Purifications

Through the purification of time with its sixteen “ruler of humanity” (chakras and channels) and its divisions of years, months and the rest, I become a glorious Holder of the Vajras,

(Through) the purification of (the cycles), with their being under the influence of individual solar days and the twelve “sun” (periods of each day), Vishvamata (the Mother of Diversity, arises) as a bodily aspect of enlightening mind, which isn’t anything (that rides on impure energy-winds).

Through the purification of the energy-winds, there are (the ten shakti maidens), like Dhuma and so on, who abide on the wheel of the energy-channels at the lotus of my heart. 

Through (the purification of the four) disturbing emotions, there are Rudra, together with his wife, and the party of demonic Mara (and his wife) pressed under my feet, the Ruler of the All-Pervasive. 

Through (the purification of the 24 material) classes of phenomena (asserted by Samkhya) there are my (24) weapons as the principal figure;

And through (the purification) of the (six) elemental sources that are under the influence of the (three) universal constituents of natural matter there are my (six) external ornamental seals. 

Through (the purification of the obscurations of the four occasions) there are (my four) Vajras as the (four) internal ornamental seals (of elephant-skin cloak and so on) of (Vajravega) abiding perfectly on top of the moon at my heart as a Holder of the Vajras.

Through abiding in (the purified nature of) the three aspect (planes) of compulsive existence, there is the division of unchanging (bliss) and deep awareness as the Glorious Holder of the Vajras and Vishvamata. 

Through the purification of the rabbit-possessor (moon-like) and power (semen), blood, feces and urine, there are my affecting variables as Amoghasiddhi, my feeling a level of happiness as Ratnasambhava, my distinguishing as Amitabha, and my form as Vairochana

Drop Yoga

At the top of my own and my lady of discriminating awareness’s head comes an OM, at our throats an AH, at our hearts a HUM, at our navels a HOH, at our pubic regions a HAM and at the crown of our heads a HAH. At my own private place, within a non-objectifying state, from a HUM comes a vajra, blue with five spokes, the hole of which is stopped with a syllable PHAT. 

At the private place of my lady of discriminating awareness, within a non-objectifying state, from an AH comes a lotus, red with eight petals, the hole of which is stopped with a PHAT. 

HUM. With the self-esteem of myself as a Holder of the Vajras, the fire of tummo, like stainless lightning, at the syllable HOH at my navel, being roused by my downward-voiding wind, scorches, with light-rays blazing up through the path of my avadhuti central channel, the five mandala rounds of energy-wind that, in the nature of my five aggregate factors, fall in my left energy-channel, and the five mandala rounds of energy-wind that, in the nature of my five elemental sources, fall in my right energy-channel, immobilizing them so that the sensors of my eyes and so forth are no longer involved with their objects. 

Being merely touched by these rays of light, the syllable HAM at the crown of my head melts like that which possesses a rabbit and, in the form of a drop, when it reaches from my crown to my throat – joy; when it reaches from my throat to my heart – supreme joy. When it reaches from my heart to my navel – distinguished joy; when it reaches from my navel to the tip of the gem of my vajra and is stopped by the syllable PHAT, I experience co-arising joy with its not being shifted outside.

Subtle Yoga

Then once more this very drop proceeds as it did when it came before. From my private place it proceeds to my navel in the manner of a result similar to its cause – joy. From my navel it proceeds to my heart in the manner of a result that has ripened – supreme joy. From my heart it proceeds to my throat in the manner of a man-made result – distinguished joy. From my throat it proceeds to my forehead in the manner of a result that’s a parting, so that I experience co-arising joy.

OM SARVA TATHA-GATA ANU-RAGANA VAJRA SVABHAVA ATMAKO ‘HAM. OM SARVA TATHA-GATA ADHI-PATI VAJRA-SATTVA HAM, DUR-DANTA DAMAKA HUM HUM PHAT SVAHA.

Repetition of the Mantras

Consecrating the Garland of Counters

OM AH HUM HO HAM KSHAH
The garland becomes devoid.

Within a state of this total absence, from HUM come the transformations of the garland’s beads. Light rays from the seed-syllable at my heart invite the deep awareness and the excellent marks and exemplary features of all the Triumphant to come here in the aspect of syllables HUM. With the beads of the garland having had these dissolved into them, they become of the identity-nature of the excellent marks and exemplary features.

Actual Repetition of the Mantras

For Kalachakra

OM AH HUM HO HKSHMLAVRYAM HUM PHAT
[HKSHMLVRYAM is pronounced in Tibetan HANKYA MALA WARAYAM, repeat many times]

OM HRAM HRIM HRRIM HRUM HRLIM HRAH SVAHA
OM SHRI KALA-CHAKRA HUM HUM PHAT

For Vishvamata

OM PHREM VISHVA-MATA HUM HUM PHAT

For the Ten Shakti Ladies

OM DANA PARAMITA HUM HUM PHAT
OM SHILA PARAMITA HUM HUM PHAT
OM KSHANTI PARAMITA HUM HUM PHAT
OM VIRYA PARAMITA HUM HUM PHAT
OM DHYANA PARAMITA HUM HUM PHAT
OM PRAJNA PARAMITA HUM HUM PHAT
OM UPAYA PARAMITA HUM HUM PHAT
OM PRANI-DHANA PARAMITA HUM HUM PHAT
OM BALA PARAMITA HUM HUM PHAT
OM JNANA PARAMITA HUM HUM PHAT

For the Male Thusly Gone Buddhas

OM AKSHOBHYA HUM HUM PHAT
OM VAJRA-SATTVA HUM HUM PHAT
OM AMOGHASIDDHI HUM HUM PHAT
OM RATNA-SAMBHAVE HUM HUM PHAT
OM AMITABHA HUM HUM PHAT
OM VAIROCHANA HUM HUM PHAT

For the Female Thusly Gone Buddhas

OM LOCHANA HUM HUM PHAT
OM MAMAKI HUM HUM PHAT
OM PANDARA HUM HUM PHAT
OM TARA HUM HUM PHAT
OM VAJRA-DHATU ISHVARI HUM HUM PHAT

For the Male Bodhisattvas

OM VAJRA PANI HUM HUM PHAT
OM KHAGARBHA HUM HUM PHAT
OM KSHITIGARBHA HUM HUM PHAT
OM LOKESHVARA HUM HUM PHAT
OM SARVA-NIRVARANA VISKAMBHINI
OM SAMANTA­BHADRA HUM HUM PHAT

For the Female Bodhisattvas

OM GANDHE VAJRA HUM HUM PHAT
OM RUPA VAJRA HUM HUM PHAT
OM RASA VAJRA HUM HUM PHAT
OM SPARSHA VAJRA HUM HUM PHAT
OM SHABDA VAJRA HUM HUM PHAT
OM DHARMA-DHATU VAJRA HUM HUM PHAT

For the Mind Mandala Male Furious Ones

OM USHNISHA HUM HUM PHAT
OM VIGHNANATAKA HUM HUM PHAT
OM PRAJNANTAKA HUM HUM PHAT
OM PADMANTAKA HUM HUM PHAT
OM YAMANTAKA HUM HUM PHAT

For the Mind Mandala Female Furious Ones

OM STAMBHINI HUM HUM PHAT
OM MANANI HUM HUM PHAT
OM STOBHINI HUM HUM PHAT
OM ATIVIRYA HUM HUM PHAT
OM ATINILA HUM HUM PHAT 

For the Principal Speech Mandala Female Deities

OM VAJRA CHARCHIKA HUM HUM PHAT
OM VAJRA VARAHI HUM HUM PHAT
OM VAJRA MAHESHVARI HUM HUM PHAT [for Lady Raudri]
OM VAJRA AINDRI HUM HUM PHAT
OM VAJRA BRAHMANI HUM HUM PHAT
OM VAJRA MAHA-LAKSHIMI HUM HUM PHAT
OM VAJRA KAUMARYAI HUM HUM PHAT
OM VAJRA VAISHNI HUM HUM PHAT

For the Principal Body Mandala Male Deities

OM VAJRA VISHNU HUM HUM PHAT
OM VAJRA NAIRRITYA HUM HUM PHAT [for Rakshasa]
OM VAJRA AGNI HUM HUM PHAT
OM VAJRA UDDHI HUM HUM PHAT [for Samudra]
OM VAJRA INDRA HUM HUM PHAT
OM VAJRA ISHVARA HUM HUM PHAT [for Rudra]
OM VAJRA BRAHMA HUM HUM PHAT
OM VAJRA VINAYAKA HUM HUM PHAT [for Ganesha]
OM VAJRA KARTTIKA HUM HUM PHAT [for Shanmuka]
OM VAJRA VAYU HUM HUM PHAT
OM VAJRA YAMA HUM HUM PHAT
OM VAJRA YAKSHA HUM HUM PHAT [for Kubera]

For the Principal Body Mandala Female Deities

OM VARUNI HUM HUM PHAT
OM VAYAVI HUM HUM PHAT
OM YAMANI HUM HUM PHAT
OM YAKSHINI HUM HUM PHAT [for Kauberi]

For the Body Mandala Male Furious Ones

OM MAHABALA HUM HUM PHAT
OM ACHALA HUM HUM PHAT
OM TAKKI RAJA HUM HUM PHAT
OM NILA DANDA HUM HUM PHAT
OM SUMBHA RAJA HUM HUM PHAT

For the Body Mandala Female Furious Ones

OM RAUDRA AKSHI HUM HUM PHAT
OM­ VAJRA SHRINKHALI HUM HUM PHAT
OM CHUNDA HUM HUM PHAT
OM BHRIKUTI HUM HUM PHAT
OM MARICHI HUM HUM PHAT

For the Nagas

OM VAJRA JAYA HUM HUM PHAT
OM VAJRA VIJAYA HUM HUM PHAT
OM VAJRA PADMA HUM HUM PHAT
OM VAJRA KARKOTA HUM HUM PHAT
OM VAJRA VASUKI HUM HUM PHAT
OM VAJRA SHANKHA-PALA HUM HUM PHAT
OM VAJRA ANANTA HUM HUM PHAT
VAJRA KULIKA HUM HUM PHAT
OM VAJRA TAKSHAKA HUM HUM PHAT
OM VAJRA MAHA-PADMA HUM HUM PHAT

For the Fiery Chandali Ladies

OM SHVA-NASYA HUM HUM PHAT
OM SHUKA-RASAYA HUM HUM PHAT
OM VYAGHRASYA HUM HUM PHAT
OM JAMBU-KASAYA HUM HUM PHAT
OM GARUDASYA HUM HUM PHAT
OM ULUKASYA HUM HUM PHAT
OM GRIDHRASYA HUM HUM PHAT
OM KAKASYA HUM HUM PHAT

For Purification of Mistakes in the Repetitions

OM VAJRA SATTVA SAMAYAM ANU-PALAYA, VAJRA SATTVA-TVENO-PATISHTA, DIRDHO ME BHAVA, SUTOSHYO ME BHAVA, SUPOSHYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHIM ME PRAYACCHA, SARVA KARMA SUCHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH BHAGAVAN, SARVA TATHAGATA VAJRA, MA ME MUNCHA, VAJRA BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT. [1x]

Concluding Procedures

Outer Offerings

OM SHRI KALACHAKRA SAPARI-VARA ARGHAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA PADYAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA PROKSHANAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA ANCHAMANAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA GANDHAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA DHUPAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA DIPAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA AKSHATAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA NAIVIDYAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA LASYAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA HASYAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA VADYAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA NRITYAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA GITAM PRATICCHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA KAMAM PRATICCHA NAMAH

Inner Offerings

OM – to my glorious and hallowed root guru, inseparable from the Adibuddha, who is, in essential nature, the enlightening body, speech, mind and deep awareness of all the Thusly Gone Buddhas of the ten directions and the three times, who is the origin of the 84,000 aggregate batches of Dharma and overlord of the highly realized Arya Sangha – NAMAH
OM – to the Adibuddha Kalachakra – NAMAH
OM – to King Suchandra – NAMAH
OM – to the religious kings and holders of the castes – NAMAH
OM – to the hallowed lineage gurus of the empowerment, (root) tantras, explanatory tantras and verbal guidelines of the glorious Kalachakra – NAMAH
OM – Ratna-trayaya – NAMAH
OM – Shakya-muneya – NAMAH
OM – Shri Kalachakraya – NAMAH
OM – Vishva-mataya – NAMAH
OM – to the entire host of mandala deities – NAMAH
OM – to all oath-bound Dharma protectors and guardians – NAMAH
OM – to all ruling deities of regions, local areas and villages – NAMAH
OM – to all limited beings as well, transformed into deities – NAMAH

Placing a Drop of Nectar to the Tip of One’s Tongue, Brow, and Crown of One’s Head

By placing a drop at my own three places and tasting it, may all the deities in my body be content.

Enigmatic Secret Offering

At the top of my own and my lady of discriminating awareness’s head comes an OM, at our throats an AH, at our hearts a HUM, at our navels a HOH, at our pubic regions a HAM and at the crown of our heads a HAH. At my own private place, within a non-objectifying state, from a HUM comes a vajra, blue with five spokes, the hole of which is stopped with a syllable PHAT. 

At the private place of my lady of discriminating awareness, within a non-objectifying state, from an AH comes a lotus, red with eight petals, the hole of which is stopped with a PHAT. 

HUM. With the self-esteem of myself as a Holder of the Vajras, the fire of tummo, like stainless lightning, at the syllable HOH at my navel, being roused by my downward-voiding wind, scorches, with light-rays blazing up through the path of my avadhuti central channel, the five mandala rounds of energy-wind that, in the nature of my five aggregate factors, fall in my left energy-channel, and the five mandala rounds of energy-wind that, in the nature of my five elemental sources, fall in my right energy-channel, immobilizing them so that the sensors of my eyes and so forth are no longer involved with their objects. 

Being merely touched by these rays of light, the syllable HAM at the crown of my head melts like that which possesses a rabbit and, in the form of a drop, when it reaches from my crown to my throat – joy; when it reaches from my throat to my heart – supreme joy. When it reaches from my heart to my navel – distinguished joy; when it reaches from my navel to the tip of the gem of my vajra and is stopped by the syllable PHAT, I experience co-arising joy with its not being shifted outside.

Praise

Homage to you, granter of the best (boon), the foremost vajra; homage to you, the endpoint of what’s perfectly so; homage to you, the womb of voidness; homage to you, the Buddhas’ purified state.

Homage to you, the Buddhas’ attachment; homage to you, the Buddha’s desire; homage to you, the Buddhas’ enjoyment; homage to you, the Buddhas’ play.

Homage to you, the Buddhas’ smile; homage to you, the Buddhas’ (shining) laugh; homage to you, the Buddha’s speech; homage to you, the Buddha’s (state of) mind.

Homage to you, rising from non-true existence; homage to you, arising from the Buddhas; homage to you, rising from space; homage to you, arising from deep awareness.

Homage to you, illusion’s net; homage to you, the Buddhas’ dancer; homage to you, everything for everyone; homage to you, enlightening body of deep awareness.

[or]

I prostrate to you, O glorious Kalachakra. With a nature of voidness and compassion, you neither take birth in the three planes of existence, nor perish away. Your enlightening bodies, as ways of knowing and what are known, possess the same source.

I bow to you, Kalachakra. Having rid yourself of unions of vowels with consonants, and those with the syllables HUM and PHAT, you've an enlightening body born from what is unchanging.

Dissolution, Arising and Dedication

The deities proceed to places in me, such as the crown of my head and so on. Instantaneously, I arise with one face and two arms. 

By this positive forced may all limited beings turn to and attain an unchanging, supremely blissful awareness.

Just as those in the sage caste of rishis, including Surya, attained deep discriminating awareness from this, so may all beings throughout the three planes of existence likewise evolve through Kalachakra's kindness.

Just as the vajra of my enlightening mind shall remain in infinite lands to liberate all beings, so may these beings themselves, through the force of Kalachakra, do likewise and remain throughout the three realms.

May those persons who, through demonic friends, continually stray in the darkness of untruth and fall from the way, attain this spiritual path of the mind and, in not too long, arrive at the house of vajra-gems.

Through the lustrous positive force deriving from this, may I never transgress, throughout all my lives, the bounds prescribed by Vajradhara's authority. May I complete the stages of the twofold path.

In short, by however much I have built up a network of lustrous positive force by steps such as these, may I quickly be born in Shambhala, the storehouse of gems, and complete there the stages of the peerless path.

May I never be parted from perfect gurus in all my lives; may I joyfully experience the glories of Dharma; may I gain in full the qualities of the paths and stages, and thus attain quickly a Vajradhara state.

Optional: Offering a Torma Ritual Cake to Dispel Unawareness

[Done between the above praise and the dissolution]

Consecration of the Ritual Cake

OM AH HUM HO HAM KSHAH. 

OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid. 

Within a state of voidness, from YAM, comes disc of wind, black, with a shape like a bow, marked with victory banners. On top of it, from RAM, comes a disc of fire, red, triangular, marked with blazing flames. On top of that, from AH’s come a grate of three moist human heads, on top of which, from OM, comes a skullcup, with a single fissure, white on the outside, red on the inside, in the middle of which, on a lotus, red with eight petals, from A I RI U LI and LII UU RII II AA, come the five nectars and the five types of flesh, marked with these letters once more. 

The light-rays of the HUM at my heart rouse the wind to blow, the fire to blaze, the ingredients in the skullcup to melt and boil. 

On the palms of my left, then my right, then both hands in common and then in their center, resting on a moon, then a sun, then a Rahu, then Kalagni, are an OM, then an AH, then a HUM, then a HO, from which light-rays emanate out. 

From the hearts of every Vajra Body, then Vajra Speech, Vajra Mind and then Vajra Deep Awareness, they hook back in deep awareness nectars which, by merging into one with these nectars for bonding me closely, cleanse them of their stains, increase them to abundance, endowing them with a tantalizing flavor, make them blaze with radiance and then transform them into untainted deep awareness nectars.

Offering the Torma Ritual Cake

The light-rays of the HUM at my heart invite from its natural abode the mandala of glorious Kalachakra, the Vanquishing Master Surpassing All, so that those within will draw this up through the tube of light of the single-spoked vajra of their tongues and partake of it.

OM AH HUM HOH – Glorious Kalachakra, together with your entourage, I present you with this torma cake, perfume, flowers, incense and lamps, none of which will ever run out. Come here quickly with your entourage and partake of this torma cake; consume it, imbibe it, JAH HUM BAM HOH, to your heart’s content. I request you, please, to bring about for all limited beings pacification, increase, safeguarding, protection, and concealment, HUM HUM PHAT; do exactly what Vajradhara has said – SVAHA. (3x)

Outer Offerings

GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYEM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA.

Praise

I prostrate to you, O glorious Kalachakra. With a nature of voidness and compassion, you neither take birth in the three planes of existence, nor perish away. Your enlightening bodies, as ways of knowing and what are known, possess the same source.

I bow to you, Kalachakra. Having rid yourself of unions of vowels with consonants, and those with the syllables HUM and PHAT, you've an enlightening body born from what is unchanging.

Dissolution

The guests for the torma ritual cake, the supporting mandala and those supported within, dissolve into me.

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