Abridged Kalachakra Mind Mandala Sadhana

Abridged Recitation Practice for the Mind Mandala Sadhana of Glorious Kalachakra: An Excellent Vase of Nectars

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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 (Mother of Diversity), 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 arises as a HUM, then a vajra, then as 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, and embraced by a green Vajradhatu Ishvari, who is like Akshobhya. 

The bell arises as an AH, then a cleaver, then as a Vishvamata, blue, just like Vajrasattva, and embraced by 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 his three left ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. At all of 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 who are similar to these I have been building up as a good habit of mind. JAH HUM BAM HOH HI. These who are here to bond me close and those for deep awareness become of equal taste.

Once again, light beams out from the HUM at my heart and the invited enlightening mothers confer empowerment with the waters of nectars, while saying, “OM A I RI U LI PANCHA DHATU VISHODHANI SVAHA.” 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 Offering

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 ARGHAM PADYAM PROKSHANAM ANCHAMANAM, GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYEM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM 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 TATHA-GATA 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 TATHA-GATA 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
OM ANIMITTA JNANA VAJRA SVABHAVA ATMAKO ‘HAM
OM APRANIHITA JNANA VAJRA SVABHAVA ATMAKO ‘HAM
OM ANABHI-SAMSKARA 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 a mandala of enlightening mind, sparkling with the light rays of gems. It has walls that are five layers thick, from the outside, in order, yellow, white, red, black and green. It is 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 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 the 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 the palace) are adorned with crossed vajras. Inside the walls 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. 

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 and below, 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. 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 this 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. 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 full moon disc, on top of which are arranged (standing) in one line A I RI U LI, A E AR O AL, HA YA RA VA LA, AM coiled round to the left and LAA VAA RAA YAA HAA, AAL AU AAR AI AA, LII UU RII II AA AH coiled round to the right. This moon disc marked with thirty-two vowels in the nature of the thirty-two excellent signs like this is a mirror-like deep awareness. 

Beneath it, comes a disc of a sun, on top of which are arranged (standing) in one line LMLMA-VMVMA YMYMA LRLRA LHRLHRA, LLA VVA RRA YYA HHA, SSA FFA SHRSHRA SHSHA XXA, TTA THTHA DDA DHDHA NNA, PPA PHPHA BBA BHBHA MMA, TRTRA THRTHRA DRDRA DHRDHRA NRNRA, CHCHA CHHCHHA JJA JHJHA NYNYA, KKA KHKHA GGA GHGHA NGNGA coiled round to the right and NGA GHA GA KHA KA, NYA JHA JA CHHA CHA, NRA DHRA DRA THRA TRA, MA BHA BA PHA PA, NA DHA DA THA TA, XA SHA SHRA FA SA, HA YA RA VA LA, LHRA LRA YMA VMA LMA coiled round to the left. This sun disc marked with eighty consonants in the nature of the eighty exemplary features like this is the deep awareness of the equality of things. 

In the center of the moon come a syllable HUM 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 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, Akshobhya and so on, in the nature of the aggregates, elements, cognitive sensors and cognitive objects, but appearing in their own essential natures as deities, are brought to enter into and infuse the aggregates, elements and cognitive stimulators of my body. 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 individual portion 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 and AA, then vajras, come an Akshobhya and a Lady Vajradhatu Ishvari, both green with three faces, green, red and white, and six arms, holding in their 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 in turn by a Lady Prajna-paramita and 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. The father and mother Akshobhya (couple) dissolve into me, while the father and mother Vajradhatu Ishvari (couple) 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 a black Amoghasiddhi and Lady Tara, embraced in turn by a (yellow) Lady Lochana and 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 red Ratnasambhava and Lady Pandara, em­braced in turn by a (white) Lady Mamaki and Amitabha. They are emanated forth and settle on their seats in the south and southwest. 

From U and UU, then lotuses, come a white Amitabha and Lady Mamaki, embraced in turn by a (red) Lady Pandara and Ratnasambhava. They are emanated forth and settle on their seats in the north and northeast. 

From LI and LII, then wheels, come a yellow Vairochana and Lady Lochana, embraced in turn by a (black) Lady Tara and 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 Buddhasas 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 Male and Female Furious Ones

From YAM, then a sword, comes a black Vighnantaka, embraced by, arising from LAAH, then a wheel, a yellow Lady Stambhini. They are emanated forth and settle on their seat in the eastern doorway. 

From RAM, then a jewel, comes a red Prajnantaka, embraced by, arising from VAAH, then a lotus, a white Lady Manani. They are emanated forth and settle on their seat in the southern doorway. 

From VAM, then a lotus, comes a white Padmantaka, embraced by, arising from RAAH, then a jewel, a red Lady Stobhini. They are emanated forth and settle on their seat in the northern doorway. 

From LAM, then a wheel, comes a yellow Yamantaka, embraced by, arising from YAAH, then a sword, a black Lady Ativirya. They are emanated forth and settle on their seat in the western doorway.

From HAM, then a vajra, comes a green Ushnisha, 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 blue Sumbha, embraced by, arising from HAA, then an axe, a green Raudrakshi, holding in her right hands an axe and a trident, and in her left a serpentine 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 black Khagarbha and Lady Sparshavajra, 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 red Kshitigarbha and Lady Rasavajra, 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 white Lokeshvara and Lady Rupavajra, 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 yellow Sarvanivarana-viskambhini and Lady Gandhavajra, 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 green Vajrapani and Lady Dharmadhatuvajra, 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 blue Samantabhadra and Lady Shabdavajra, 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.

The (black) Amoghasiddhas, Lady Taras, Vighnantaka, Lady Ativirya, Khagarbhas and Lady Sparshavajras all have three faces, black, red and white, and six arms, holding in their right three hands a sword, a cleaver and trident, and in their left three a shield, a skullcup and a white khatvanga staff. 

The (red) Ratnasambhavas, Lady Pandaras, Prajnantaka, Lady Stobhini, Kshitigarbhas, and Lady Vajrasparshas all have three faces, red, white and black, and six arms, holding in their right three hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum replete with its sound, and in their left three a bow, a vajra (handled) grappling-rope and a nine-faceted jewel.

The (white) Amitabhas, Lady Mamakis, Padmataka, Lady Manani, Lokeshvaras and Rupavajras all have three faces, white, black and red, and six arms, holding in their right three hands a hammer, a spear and trident, and in their left three a white hundred-petaled lotus, a mirror and a garland of counters. 

The (yellow) Vairochanas, Lady Lochanas, Yamantaka, Lady Stambhini, Sarvanivarana-viskambhinis and Lady Gandhavajras all have three faces, yellow, white and black and six arms, holding in their right three hands a wheel, a staff and a terrifying vajra, and in their left three a conch, a vajra iron chain and a bell replete with its sound. 

The (green) Ushnisha, Vajrapanis and Lady Dharmadhatuvajas all have three faces, green, red and white, and six arms, holding in their right three hands a vajra, a cleaver and axe, and in their left three a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. 

The (blue) Sumbha, Samantabhadras and Lady Shabdavajras all have 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 a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. 

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 Dharani Offering Goddesses

To the top of my mandala’s ledge for desirable objects, from CHCHHJJHNYA, then a ceremonial conch of perfume, and CHCHHJJHNYAA, then a garland of flowers, come a Gandhe, a Perfume Lady, and a Male, a Garland Lady, black, holding respectively a ceremonial conch of perfume and a garland of flowers. They are emanated forth and settle to the left and right of the eastern vestibule. 

From TRTHRDRDHRNRA, then a bowl of incense, and TRTHRDRDHRNRAA, then a butter lamp, come a Dhupe, an Incense Lady, and a Pradipe, a Butter Lamp Lady, red and holding respectively a bowl of incense and a butter lamp. They are emanated forth and settle to the left and right of the southern vestibule.

From PPHBBHMA, then a bowl filled with ambrosia, and PPHBBHMAA, then a fruit, come a Naividye, a Divine Food Lady, and an Akshate, a Fruit Lady, white and holding respectively a bowl filled with ambrosia and a fruit. They are emanated forth and settle to the left and right of the northern vestibule. 

From TTHDDHNA, then a tiara, and TTHDDHANAA, then a long hanging necklace, come a Lasye, a Flirting Lady, and a Hasye, a Smiling Lady, yellow and holding respectively a tiara and a long hanging necklace. They are emanated forth and settle to the left and right of the western vestibule.

From KKHGGHNGA, then a taha-drum, and KKHGGHNGAA, then a length of cloth, come a Vadye, a Music Lady, and a Nritye, a Dancing Lady, green and holding respectively a taha-drum and a length of cloth. They are emanated forth and settle on top. 

From SFSHSHRXA, then a vajra, and SFSHSHRXAA, then a lotus, come a Gitye, a Singing Lady, and a Kama, a Desire Lady, blue and holding respectively a vajra and a lotus. They are emanated forth and settle on bottom. In addition, innumerable dharani offering goddesses holding assorted items for offering are emanated forth and settle on top of my mandala’s ledge for desirable objects.

Conferring in This Mandala the Empowerment of Compassion to Limited Beings

With myself as Kalachakra, Vanquishing Master Surpassing All – having an identity-nature of the five types of deep awareness, with a Vajrasattva as an adornment for my head and possessing an identity-nature of dharmadhatu, the perfectly and totally pure sphere of all things – now with light rays emanated from my heart, I hook back in all limited beings so that they may enter my mandala world. Father and mother Thusly Gone Buddhas, invited by the light rays of my heart, enter into my heart. 

From the fires of great desire of myself, father and mother, absorbed in a balanced union, they melt into bodhichitta. With the bodhichitta emanated from the pathway of my vajra, I confer empowerment to all these limited beings. Being merely touched with the light rays of my bodhichitta, they come to possess an identity-nature of discriminating awareness and methods and, in the self-nature of deities with various faces and colors, become filled with a blissful awareness of supreme joy. 

With their five aggregate factors transformed from KSHA KSHI KSHRI KSHU KSHLI into the self-nature of the five male Thusly Gone Buddhas; their five elemental sources from KSHAA KSHII KSHRII KSHUU KSHLII into the five female Thusly Gone Buddhas; their six internal stimulators of cognition from KSHA KSHE KSHAR KSHO KSHAL KSHAM into the six male bodhisattvas; their six objects of cognition from KSHAA KSHAI KSHAAR KSHAU KSHAAL KSHA: into the six female bodhisattvas; their five organs of action from KSHHA KSHYA KSHRA KSHVA KSRLA into the five male furious ones and the five ac­tivities of their organs of action from KSHHAA KSHYAA KSHRAA KSHVAA KSHLAA into the five female furious ones, they transform into the circle of my mandala world, (each) with the thirty-two excellent signs, and depart to their own pure land 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: 

“Please safeguard us and fulfill our wishes, we who are taking keen interest in desire, O Possessor of the Vajras, guru for humans and the gods.”

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 joy of us father and mother principal couple being absorbed in a balanced union, all those who were emanated before, from the male and female Thusly Gone Buddhas in the nature of the five mandala (elements) through to the dharani ladies, are invited here before us. These figures, hovering in the space above me, by having the self-nature of my aggregate factors, elemental sources, cognitive stimulators and so forth, now enter me through the crown of my head for the sake of becoming the mandala of (deities) to bond me closely. 

As bodhichitta melted from the fires of my great desire, they pass through inside my avadhuti central channel and cascade through the pathway of my vajra into the lotus of the mother as drops, each individual portion of which transforms into the seed syllable of each of these deities of (this mandala) having Akshobhya as the ruling figure (of its family). From these, come the hand-insignia of each of the deities, and, from these, each of these deities’ enlightening bodies. In sequential order, they are emanated forth from the mother’s lotus and settle on their individual seats.

Generation of the Male and Female Thusly Gone Buddhas

From A and AA, then vajras, come an Akshobhya and a Vajradhatu Ishvari, both green with three faces – green, red and white – and six arms, holding in the right three hands a vajra, a cleaver and axe, and in the left three ones a vajra bell, a skullcup and the (four-faced) head of a Brahma. Embraced in turn by a (blue, six-armed) Prajna-paramita, and a (blue, six-armed) Vajrasattva, they are emanated forth. The father and mother Akshobhya (couple) dissolve into me, while the father and mother Vajradhatu Ishvari (couple) dissolve into Vishvamata. 

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

From I and II, then swords, come a black Amoghasiddhi and Lady Tara, embraced in turn by a (yellow) Lady Lochana and 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 red Ratnasambhava and Lady Pandara, em­braced in turn by a (white) Lady Mamaki and Amitabha. They are emanated forth and settle on their seats in the south and southwest. 

From U and UU, then lotuses, come a white Amitabha and Lady Mamaki, embraced in turn by a (red) Lady Pandara and Ratnasambhava. They are emanated forth and settle on their seats in the north and northeast. 

From LI and LII, then wheels, come a yellow Vairochana and Lady Lochana, embraced in turn by a (black) Lady Tara and 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 Thuly Gone Buddhas sit in the lotus posture, embraced by their fatherly partner in vajra posture.

Generation of the Male and Female Furious Ones

From YAM, then a sword, comes a black Vighnantaka, embraced by, arising from LAAH, then a wheel, a yellow Lady Stambhini. They are emanated forth and settle on their seat in the eastern doorway. 

From RAM, then a jewel, comes a red Prajnantaka, embraced by, arising from VAAH, then a lotus, a white Lady Manani. They are emanated forth and settle on their seat in the southern doorway. 

From VAM, then a lotus, comes a white Padmantaka, embraced by, arising from RAAH, then a jewel, a red Lady Stobhini. They are emanated forth and settle on their seat in the northern doorway. 

From LAM, then a wheel, comes a yellow Yamantaka, embraced by, arising from YAAH, then a sword, a black Lady Ativirya. They are emanated forth and settle on their seat in the western doorway.

From HAM, then a vajra, comes a green Ushnisha, 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 blue Sumbha, embraced by, arising from HAA, then an axe, a green Raudrakshi, holding in her right hands an axe and a trident, and in her left a serpentine 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 black Khagarbha and Lady Sparshavajra, 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 red Kshitigarbha and Lady Rasavajra, 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 white Lokeshvara and Lady Rupavajra, 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 yellow Sarvanivarana-viskambhini and Lady Gandhavajra, 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 green Vajrapani and Lady Dharmadhatuvajra, 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 blue Samantabhadra and Lady Shabdavajra, 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.

The (black) Amoghasiddhas, Lady Taras, Vighnantaka, Lady Ativirya, Khagarbhas and Lady Sparshavajras all have three faces, black, red and white, and six arms, holding in their right three hands a sword, a cleaver and trident, and in their left three a shield, a skullcup and a white khatvanga staff. 

The (red) Ratnasambhavas, Lady Pandaras, Prajnantaka, Lady Stobhini, Kshitigarbhas, and Lady Vajrasparshas all have three faces, red, white and black, and six arms, holding in their right three hands a fire arrow, a vajra (handled) elephant-hook and a hand-drum replete with its sound, and in their left three a bow, a vajra (handled) grappling-rope and a nine-faceted jewel.

The (white) Amitabhas, Lady Mamakis, Padmataka, Lady Manani, Lokeshvaras and Rupavajras all have three faces, white, black and red, and six arms, holding in their right three hands a hammer, a spear and trident, and in their left three a white hundred-petaled lotus, a mirror and a garland of counters. 

The (yellow) Vairochanas, Lady Lochanas, Yamantaka, Lady Stambhini, Sarvanivarana-viskambhinis and Lady Gandhavajras all have three faces, yellow, white and black and six arms, holding in their right three hands a wheel, a staff and a terrifying vajra, and in their left three a conch, a vajra iron chain and a bell replete with its sound. 

The (green) Ushnisha, Vajrapanis and Lady Dharmadhatuvajas all have three faces, green, red and white, and six arms, holding in their right three hands a vajra, a cleaver and axe, and in their left three a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. 

The (blue) Sumbha, Samantabhadras and Lady Shabdavajras all have 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 a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. 

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 Dharani Offering Goddesses

To the top of my mandala’s ledge for desirable objects, from CHCHHJJHNYA, then a ceremonial conch of perfume, and CHCHHJJHNYAA, then a garland of flowers, come a Gandhe, a Perfume Lady, and a Male, a Garland Lady, black, holding respectively a ceremonial conch of perfume and a garland of flowers. They are emanated forth and settle to the left and right of the eastern vestibule. 

From TRTHRDRDHRNRA, then a bowl of incense, and TRTHRDRDHRNRAA, then a butter lamp, come a Dhupe, an Incense Lady, and a Pradipe, a Butter Lamp Lady, red and holding respectively a bowl of incense and a butter lamp. They are emanated forth and settle to the left and right of the southern vestibule.

From PPHBBHMA, then a bowl filled with ambrosia, and PPHBBHMAA, then a fruit, come a Naividye, a Divine Food Lady, and an Akshate, a Fruit Lady, white and holding respectively a bowl filled with ambrosia and a fruit. They are emanated forth and settle to the left and right of the northern vestibule. 

From TTHDDHNA, then a tiara, and TTHDDHANAA, then a long hanging necklace, come a Lasye, a Flirting Lady, and a Hasye, a Smiling Lady, yellow and holding respectively a tiara and a long hanging necklace. They are emanated forth and settle to the left and right of the western vestibule.

From KKHGGHNGA, then a taha-drum, and KKHGGHNGAA, then a length of cloth, come a Vadye, a Music Lady, and a Nritye, a Dancing Lady, green and holding respectively a taha-drum and a length of cloth. They are emanated forth and settle on top. 

From SFSHSHRXA, then a vajra, and SFSHSHRXAA, then a lotus, come a Gitye, a Singing Lady, and a Kama, a Desire Lady, blue and holding respectively a vajra and a lotus. They are emanated forth and settle on bottom. In addition, innumerable dharani offering goddesses holding assorted items for offering are emanated forth and settle on top of my mandala’s ledge 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, a chortling mouth and fangs half-bared, roaring out ferocious cries, with twelve eyes, twenty-six arms, four faces and two legs, originating from discrimina­ting awareness and method. Holding identical weapons as do I, the principal figure, and holding an elephant-hide cloak as well, he is adorned with the five ornamental seals and his head is adorned with an Akshobhya. Having skulls and a garland of heads, he is adorned with snakes as his ornaments and stands 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.

OM CHCHHJJHNYA VAJRA GANDHE GANDHA ARCHANAM KURU KURU SVAHA.
OM CHCHHJJHNYAA VAJRA MALE MALA ARCHANAM KURU KURU SVAHA.
OM TRTHRDRDHRNRA VAJRA DHUPE DHUPA ARCHANAM KURU KURU SVAHA.
OM TRTHRDRDHRNRAA VAJRA PRADIPE PRADIPA ARCHANAM KURU KURU SVAHA.
OM PPHBBHMA VAJRA AMRITE NAIVIDYA PUJAM KURU KURU SVAHA.
OM PPHBBHMAA VAJRA AKSHATE AKSHATA PHALA ARCHANAM KURU KURU SVAHA.
OM TTHDDHNA VAJRA LASYE VASTRA ABHARANA PUJAM KURU KURU SVAHA.
OM TTHDDHNAA VAJRA HASYE GHANTA ADARSHA PUJAM KURU KURU SVAHA.
OM KKHGGHNGA VAJRA VADYE VADYA PUJAM KURU KURU SVAHA.
OM KKHGGHNGAA VAJRA NRITYE NRITYA PUJAM KURU KURU SVAHA.
OM SFSHSHRXA VAJRA GITE GITA PUJAM KURU KURU SVAHA.
OM SFSHSHRXAA VAJRA KAME SARVA BUDDHA BODHI­SATTVANA KRODH-ADINAM VAJRA SURATA PUJAM KURU KURU SVAHA.

VAJRA BHAIRAVA AKARSHAYA JA:, PRAJNANATAKA HUM, YAMANTAKA BAM, PADMANTAKA HO:, VIGHNANTAKA HI. The deep awareness ones become of equal taste to these who are here to bond me close.

Receiving Empowerment and Seals

Once more from the HUM at my heart, light rays invite here empowering dei­ties.

OM CHCHHJJHNYA VAJRA GANDHE GANDHA ARCHANAM KURU KURU SVAHA.
OM CHCHHJJHNYAA VAJRA MALE MALA ARCHANAM KURU KURU SVAHA.
OM TRTHRDRDHRNRA VAJRA DHUPE DHUPA ARCHANAM KURU KURU SVAHA.
OM TRTHRDRDHRNRAA VAJRA PRADIPE PRADIPA ARCHANAM KURU KURU SVAHA.
OM PPHBBHMA VAJRA AMRITE NAIVIDYA PUJAM KURU KURU SVAHA.
OM PPHBBHMAA VAJRA AKSHATE AKSHATA PHALA ARCHANAM KURU KURU SVAHA.
OM TTHDDHNA VAJRA LASYE VASTRA ABHARANA PUJAM KURU KURU SVAHA.
OM TTHDDHNAA VAJRA HASYE GHANTA ADARSHA PUJAM KURU KURU SVAHA.
OM KKHGGHNGA VAJRA VADYE VADYA PUJAM KURU KURU SVAHA.
OM KKHGGHNGAA VAJRA NRITYE NRITYA PUJAM KURU KURU SVAHA.
OM SFSHSHRXA VAJRA GITE GITA PUJAM KURU KURU SVAHA.
OM SFSHSHRXAA VAJRA KAME SARVA BUDDHA BODHI­SATTVANA KRODH-ADINAM VAJRA SURATA 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.” As the main figure, I become sealed with an Akshobhya, the mother with a Vajrasattva, and so on, each with the ruling figure of his or her family in the aspect of a supreme Nirmanakaya.

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 our foreheads (father and mother), on top of a moon disc, from an OM, then a wheel, comes a white Vajra Body. At our throats, on top of a sun disc, from an AH, then a lotus, comes a red Vajra Speech. At our hearts, 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. The (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 our three places. 

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

My own and my lady of discriminating awareness’s 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 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
OM SUMBHARAJA HUM HUM PHAT

For the 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
OM RAUDRA-AKSHI 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

The thumb of my left hand, from SUM becomes a Mount Meru. My fourth finger, from KSHUM becomes the ground, from the middle of the ocean that rests on which I take its essence of nectars. The tongues of the guests, from HUMs transform into single-spoked vajras with tubes of light. 

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 Ones 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 hallowed, sublime lineage teachers – NAMAH
OM – SHRI KALACHAKRAYA – NAMAH
OM – A AA AM AH HA HAA HAM HAH – NAMAH
OM – A AA I II RI RII U UU LI LII AM AH – NAMAH
OM – A AA E AI AR AAR O AU AL AAL AM AH – NAMAH
OM – HA HAA YA YAA RA RAA VA VAA LA LAA HAM HAH – NAMAH
OM – guru buddha bodhisattva-bhyo – 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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