Section A: Front-Generation
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.
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." [3x both verses, only for the first repetition.]
I shall meditate now that all beings be endowed with happiness, parted from grief, have the joy of remaining always blissfully aware, and equanimity toward everyone as equal. [3x, only for the first repetition.]
To free from the fears of samsara and complacent nirvana all wandering beings, I take hold of the mind that wishes to gain an enlightened state, and from this moment on, till becoming a Buddha, I shall never forsake it, though my life be at stake.
Gurus, the Triumphant, and your spiritual offspring, please pay me heed: just as the Blissfully Gone Buddhas of the past reaffirmed their bodhichitta aim and lived by the stages of bodhisattva training, I too reaffirm my bodhichitta aim, to help those who wander, and shall train in the stages of bodhisattva training. [3x, only for the first repetition.]
Now my life's become fruitful, for having wonderfully attained a human existence, today I've awakened my Buddha-nature and now have become a Buddhas' spiritual child.
Now, in whatever way possible I shall undertake actions that accord with its traits, and never defile this impeccable nature that lacks any flaw.
Within a state of fantasy-free clear light mahamudra, on the broad path before me of the immortal divines, like a glittering multicolored display of rainbows, in the center of a billowing ocean of clouds of Samantabhadra offerings, on a throne of jewels held aloft by eight breath-taking lions, on the face of an opened thousand-petaled lotus delighting the mind, on top of symbolic discs of a moon, a sun, and Rahu and Kalagni planets, as a total amalgam into one of as many infinite masses of sources of safe direction as there are, inseparable from my kind guru, stands the magnificent vanquishing master Kalachakra, imbued with the lustrous hue of a sapphire, blazing with brilliance, with one face and two arms, holding vajra and bell.
To symbolize the uncommon path of method and wisdom as a unified pair, your manner is that of a union with Vishva-mata, saffron in color, holding a cleaver and skullcup. With your right leg red and outstretched, your left one white and bent, dancing on top of a Mara and Rudra, you are elegant with hundreds of artistic tones. Your body, adorned with jewelry inspiring awe, like the vault of the heavens beautifully studded with clusters of stars, stands amidst an effulgence of five-colored stainless light, exuding joy, with three bodily points in the nature of three vajra-deities taking the form of letters begotten of light.
Emanated from the seed-syllable at the heart, Vajra-vega, holding a bevy of fearsome weapons, hooks in firmly a host of sources of direction, living in infinite pure-land abodes, to become of an equal taste with you who are here to bond me closely. You now assume the grand nature of being an amalgam of every safe source of direction.
Respectfully I prostrate to you, my guru with a trio of inseparable bodies: a Dharmakaya of greatly blissful awareness, primordially fantasy-free; a Sambhogakaya possessing five, the reflexive appearance of your deep awareness; and a Nirmanakaya of enlightening dancers, emanated throughout the ocean of the wanderers' sphere.
OM – Vanquishing master surpassing all, with the majestic command of the heroic viras, I prostrate before you – HUM HUM PHAT.
OM – Your light equals the fire that ends a great eon – HUM HUM PHAT.
OM – You wear an Inexhaustible One as a crown for your dreadlocks – HUM HUM PHAT.
OM – Your fangs are bared and your face is fearsome – HUM HUM PHAT.
OM – You have myriad arms and blazing rays of light – HUM HUM PHAT.
OM – You wield an axe, a lasso made of a hooded snake, a spear and a khatvanga staff – HUM HUM PHAT.
OM – You wear the skin of a tiger as your wrap – HUM HUM PHAT.
OM – Your magnificent smoke-colored body ends all obstruction, I bow down before you – HUM HUM PHAT.
OM – Vanquishing lady surpassing all, Vajra-varahi, I prostrate before you – HUM HUM PHAT.
OM – Noble mistress, with the majestic command of the ladies of awareness, you cannot be conquered by the three realms – HUM HUM PHAT.
OM – You destroy all fears of elemental forces with your mighty vajra – HUM HUM PHAT.
OM – Remaining in a vajra-seat, your eye grants invincible power over anything alien – HUM HUM PHAT.
OM – With the form of a furious tummo wench, you desiccate Brahma – HUM HUM PHAT.
OM – Terrifying and drying up demons of mara, you triumph over alien factions – HUM HUM PHAT.
OM – You triumph over all that can make you bewildered, dumbfounded, or stupefied – HUM HUM PHAT.
OM – Vajra-varahi, yogini commanding over desire, I bow down before you – HUM HUM PHAT.
O my bountiful field, my kind sublime guru, that I might please you, I offer to you, with a mind unattached, undaunted, and clear about the three circles involved: billowing masses of clouds of outer offerings – both actually arrayed and created from the play of absorbed concentration – as well as of inner and hidden offerings, and six pair of slender-bodied, delightful bestowers of bliss with lotus-hands stunningly beautiful with gifts worthy to offer – such common and uncommon presents as these, as well as my body, whatever I enjoy, and the network of my constructive acts, 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. IDAM GURU RATNA MANDALAKAM NIRYATA-YAMI
Every negative act and downfall I've made or caused others to commit from beginningless time, due to the untamed stallion of my mind being drunk with the spirits of the reckless three emotions of poison, and especially my actions breaking my bonds with the general and specific traits of the five Buddha-families – such as disturbing my guru's mind or breaching his words – also my not safeguarding correctly the twenty-five types of tamed behavior and so forth, whatever disgraceful actions I've done, I openly admit, with a strong mind of regret and the promise to restrain from doing them again.
I rejoice in the ocean of my own and others' well-done deeds producing a bounteous foam of delightful results.
I request you to let a monsoonal rain fall of three vehicles of Dharma suiting the thoughts and tempers of modest, middling, and supreme disciples needing to be tamed.
With a body of coarse forms that can appear to the face of those who look from this side of omniscience, please remain here without dissipation, unchanging and stable for hundreds of eons.
I dedicate my network of constructive acts such as this as a cause for quickly attaining the enlightening state of a Kalachakra unified pair.
From this moment on, till my purified state, I reaffirm my bodhichitta aim, heighten my pure resolve, and rid myself of conceiving of "me" and "myself, the possessor."
For the sake of the three networks bringing enlightenment, I shall actualize the far-reaching attitudes of giving, ethical discipline, patience, perseverance, stability of mind, discriminating awareness, skill in means, aspiration, strength, and deep awareness.
I shall meditate now that all beings be endowed with happiness, parted from grief, have the joy of remaining always blissfully aware, and equanimity toward everyone as equal.
I shall hail them with a wave of giving and, having spoken with pleasing words, cheer them with meaningful behavior and implant them with eminent advice by acting accordingly.
I shall rid myself of the ten destructive acts: three physical actions, four kinds of speech, and three ways of thinking.
I shall remove the five obstacles: regret, foggy-mindedness, sleepiness, flightiness of mind, and indecisive wavering – they hinder my three higher trainings.
I shall rid myself of attachment, hostility, naivety, and pride: the four disturbing emotions that anchor the root of my compulsive existence.
I shall remove my taints regarding sensory desires, compulsive existence, lack of awareness, and outlook on life: four taints that cause my uncontrollably recurring existence.
A total absence, lack of a sign, lack of a hope, and lack of an action to affect things ahead: through these four gateways to full liberation, I shall actualize total enlightenment.
O kind guru, amalgam of the three safe sources of direction, when I rely on you with my entire heart, in a healthy manner, you're a wish-granting spring spouting the milk of everything constructive and good in compulsive existence and the peace beyond. I request you bestow on my mind-stream inspiring strength.
OM AH GURU VAJRA-DHARA, VAGINDRA SUMATI, SHASANA DHARA, SAMUDRA SHRI BHADRA, SARVA SIDDHI HUM HUM
[Repeat as many times as possible.]
I request you, O Guru Kalachakra, confer on me fully all the empowerments, inspire me please to cleanse away obscuration from my four family-traits and thus to achieve a Buddha's four bodies. [3x]
Empowering deities emanated from your heart, together with the male and female Buddhas and their surrounding figures from your mandala palace, confer the water, crown, ear tassel, vajra and bell, tamed behavior, name, and subsequent permission empowerments, and then supremely confer the two sets of higher and highest four empowerments and the empowerments of a vajra master.
By means of these, the energy-channels and winds of my body become flexible and fit. Empowered to meditate on both stages of practice, I gain the good fortune to fully deplete the twenty-one thousand six hundred winds of my karma, plus every bit of my body's corporeal matter, and thus to manifest in this very lifetime a magnificent Kalachakra enlightenment endowed sevenfold.
Having made my requests with respect from my heart to you, my guru, O great Vajradhara, master amalgamating infinite sources of safe direction, I request you bestow on my mind-stream inspiring strength.
Section B: Self-Generation
By the force of request, through my strong plaintive yearning, my root guru, great Kalachakra, alights on the crown of my head.
Gladly merging with me, we become of one taste. All phenomena – causes, effects, natures, and actions – like an illusion or dream, are, from the start, utterly devoid of solid reality.
Within a state of this absence, like a surfacing bubble, comes a water-born lotus with petals outspread. On its corolla are stacked symbolic discs of a moon, a sun, Rahu, and Kalagni.
On top of them, in the nature of my white and red sources, are a moon and a sun, their perimeters embellished with garlands of vowels and consonants in the nature of the major and minor marks of a Buddha, and their center embedded with syllables HUM and HI, symbolizing my energy-wind and mind.
These mix into one in the form of a syllable HAM, from which I transform and arise, Kalachakra, imbued with the lustrous hue of a sapphire, blazing with brilliance, having four faces and twenty-four arms.
To symbolize the vajra of supreme, unchanging blissful awareness and the actual state devoid of impossible ways of existing, my first two hands hold a vajra and bell, while embracing my motherly partner.
My remaining lotus-hands on the right and the left are arrayed with insignia such as cleaver and shield. My right leg is red and outstretched, my left one white and bent: dancing on top of a Mara and Rudra, I am elegant with hundreds of artistic tones.
My body, adorned with copious jewelry, like the vault of the heavens beautifully studded with clusters of stars, stands amidst an effulgence of five-colored stainless light.
Facing me, the Vanquishing Master Surpassing All, is Vishva-mata, saffron in color, four faces, eight arms, holding a variety of insignia such as cleaver and skull-cup, with her left leg outstretched, and embracing me, the vanquishing master surpassing all.
We are encircled, in the cardinal and intermediate directions, by eight shakti maidens on petals the number of the auspicious signs.
Standing magnificently like this, as the principal figure, I emanate from my heart a Vajravega, holding a bevy of fearsome weapons with which he hooks in firmly a host of sources of safe direction, living in infinite pure-land abodes, to become of an equal taste with those I visualize to bond me closely.
Empowering deities confer the empowerments. As the principal one, along with my circle, we all become sealed with the ruling figures of our Buddha-families.
The perimeters around the seed-syllables at the hearts of myself, the principal figure, along with my circle, are ringed with a garland of each of our mantras. From these, emanate a host of mandala deities who fulfill the aims of wandering beings and then gather back, dissolving into the seed-syllables at our hearts.
OM AH HUM HO HKSHMLVRYAM HUM PHAT
[Pronounced in Tibetan: OM AH HUM HO HANKYA-MALA-WARAYA HUM PAY.]
OM PHREM VISHVA-MATA HUM HUM PHAT
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 PRANIDHANA PARAMITA HUM HUM PHAT
OM BALA PARAMITA HUM HUM PHAT
OM JNANA PARAMITA HUM HUM PHAT
[Repeat these mantras as many times as possible.]
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 PRAYACHCHHA, SARVA KARMA SUCHHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HOH BHAGAVAN, SARVA TATHAGATA VAJRA, MA ME MUNCHA, VAJRI BHAVA, MAHA SAMAYA SATTVA, AH HUM PHAT.
Divine offering maidens emanated from my heart present us the offerings:
OM SHRI KALACHAKRA SAPARI-VARA ARGHAM PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA PADYAM PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA PROKSHANAM PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA ANCHAMANAM PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA PUSHPE PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA DHUPE PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA ALOKE PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA GANDHE PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA NAIVIDYA PRATICHCHHA NAMAH
OM SHRI KALACHAKRA SAPARI-VARA SHABDA PRATICHCHHA NAMAH
OM SHRI KALACHAKRA MANDALAM SAPARI-VARIBHYAH NAMAH
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.
I bow to you, O Lady Mahamudra. You possess the supreme of all aspects having the nature of a magic-mirror image, beyond an actual nature of atoms.
I prostrate to you, Vishva-mata, lady giving birth to all the Buddhas. Having rid yourself of arising and passing, you possess the behavior of Samantabhadra.
The shakti maidens, as well as our seats, melt into light and dissolve into me.
I, as well, melt into light.
Within a non-objectified state of voidness, I arise once more as a Kalachakra, with one face and two arms.
My body and likewise my wealth, and as massive a network of constructive acts as I have built up throughout the three times, I give, from now on, without sense of a loss, to help limited beings, who have all been my mothers.
[If you wish, insert optional Appendix 1 "Extensive Recitation of Vows."]
I shall not transgress, even in my dreams, the most minor training concerning the prohibitions that keep my pratimoksha, bodhisattva, and tantric vows pure. I shall practice in accord with the Triumphant Ones' words. I shall fully uphold all the verbal and realized hallowed Dharma, without exception, as gathered in the three sutra vehicles and four tantra sets, in exact accord with the meanings that the Triumphant intended. I shall totally liberate wandering beings by means that suit each.
Section C: Dedication and Prayers
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.
[If you wish, insert optional Appendix 2 "Extensive Prayer Reviewing the Two Stages of Kalachakra Practice."]
May the bodhisattvas dwelling above in directions totaling the number of demonic mara forces, utterly terrifying the asuras who would be divine; and the wrathful kings and queens dwelling either in or parted from the main directions in the human world; and the hooded naga lords beneath the earth, binding up, at their appropriate time, hordes of evil spirits and anything destructive, each deal with whatever is unpropitious at their specific times during the day and night, and provide the world with complete protection.
[If reciting 6x each day in the manner of 3x each morning and 3x each evening, recite the following sequence:
[A] three times, omitting all [A-X] sections for the second and third repetitions,
[B] three times, omitting all [B-X] sections for the second and third repetitions,
[C] one time.]
Appendix 1: Extensive Recitation of Vows
[Insert between B2 and B3.]
[Reaffirm one's lay or monastic pratimoksha vows. For example, if one is a full monk:]
From the five classes of downfall from the pratimoksha vows:
The four total defeats, the thirteen remaining defeats,
The thirty downfalls of relinquishment, the ninety downfalls alone,
The four to be openly admitted individually,
The hundred and twelve faulty actions,
And further the downfalls abbreviated by the foundation and so on:
I shall rid myself of all these.
Praising myself and belittling others,
Not sharing Dharma teachings or wealth,
Not listening even if others apologize (or striking them),
Rejecting Mahayana teachings (and propounding made-up ones),
Stealing goods belonging to the Triple Gem,
Forsaking any Dharma,
Stealing from those clad in saffron,
Committing any of the five heinous crimes,
Thinking with an antagonistic, distorted outlook,
Destroying places such as towns,
Teaching voidness to those whose minds are untrained,
Turning others away from enlightenment,
Causing others to discard their pratimoksha vows,
Belittling the shravaka teachings,
Proclaiming a false realization of what is profound,
Accepting goods stolen from the Triple Gem,
Giving up bodhichitta:
These are the eighteen root downfalls from the bodhisattva vows, I shall safeguard against them.
Not regarding them as detrimental,
Not forsaking the wish to repeat such acts,
Delighting and taking pleasure in them,
And having no moral self-dignity or care for how my actions reflect on those I respect:
These are the four binding factors that must all be present for sixteen of these to be complete. For thinking with an antagonistic, distorted outlook or giving up bodhichitta, these four are not needed.
Scorning or deriding my guru,
Disregarding (or trivializing) any ethical training,
Faulting my vajra brothers or sisters,
Abandoning love for any being,
Giving up aspiring or engaged bodhichitta,
Deriding the teachings of sutra or tantra,
Revealing confidential teachings to those unripe,
Reviling (or abusing) my aggregates,
Being loving toward malevolent people,
Not maintaining (daily) mindfulness of a correct view,
Deterring (from tantric practice) anyone having confidence in it,
Not properly relying on closely bonding materials,
These are the fourteen root tantric downfalls; I shall safeguard against them at the cost of my life.
Disturbing my guru's mind,
Breaching what he has said,
Emitting my subtle seminal drops,
Holding voidness in sutra or tantra as better or worse and belittling either,
Harboring deceitful love,
Rejecting unchanging blissful awareness,
These constitute the Kalachakra root downfalls.
The five destructive actions:
– Damaging a life, speaking lies, taking what was not given to me, indulging in inappropriate sexual behavior, drinking alcohol –
The five auxiliary destructive actions:
– Gambling, shooting dice, or playing board games, eating unseemly meat, saying whatever comes to mind, setting out offerings for ancestor worship, sacrificing livestock to make a blood offering –
The five types of murder:
– Killing cattle, killing children, killing women, killing men, destroying symbols of a Buddha's body, speech, or mind –
The five types of contempt:
– Showing disrespect for the Buddhas or Dharma, hating friends of the world, hating spiritual leaders, hating members of the Sangha, deceiving those who trust me –
The five longings:
– Being infatuated with sights, sounds, fragrances, tastes, tactile or physical sensations –
Restraining from these are the twenty-five modes of tamed behavior. I shall safeguard, correctly and well, against these root downfalls and faulty actions mentioned in The Tantra of Kalachakra.
Forsaking the four root destructive actions, likewise liquor and outrageous behavior,
Relating in a healthy manner to a hallowed guide,
Helping and treating respectfully Dharma friends,
Cultivating the ten constructive acts,
Avoiding the causes for forsaking Mahayana,
Belittling it or treading on objects worthy of respect:
I shall honor these further practices to bond me closely.
Relying on an unqualified mudra partner,
Sitting in union devoid of the three recognitions,
Showing confidential objects to an unsuitable vessel,
Fighting or arguing at an offering feast of tsog,
Giving false answers to sincerely asked questions,
Staying more than a week in a shravaka's home,
Boasting to be a yogi, without properly being one,
Teaching the hallowed Dharma to those who will disbelieve what is fact:
These are the secondary tantric heavy actions -
Also, improperly engaging in mandala-rites, such as without a retreat,
Transgressing pratimoksha or bodhisattva trainings when there is no need,
Acting counter to the teachings of Fifty Stanzas on the Guru:
I shall safeguard against them in a proper way.
I shall not look down on left-handed behavior,
I shall offer (a bimonthly feast of tsog),
Reject sitting in union with an unqualified partner,
While in union, never be parted from a correct view,
Be immovable in my firm conviction in the path of desire,
Not forsake the two kinds of mudra partners,
Exert effort mainly on the outer and inner methods,
Never release my subtle jasmine drops,
Commit myself to chaste behavior,
And abandon nausea when imbibing bodhichitta.
[Return to Verse B3.]
Appendix 2: Extensive Prayer Reviewing the Two Stages of Kalachakra Practice
[Insert between C1 und C2.]
By the force of the vastly expanding ocean of my bountiful network of constructive acts, which has come from continuously gathering into the lake of my mind, a stainless stream of water of meditating, repeating mantras, and making offerings, flowing from the snowy mountain of my pure and exceptional resolve like this, combined furthermore by my mind into one with my entire network of constructive acts gathered throughout the three times, may I be cared for, in life after life, by spiritual masters of the superlative vehicle as holy guardians.
By learning, from the guidelines they happily impart, the methods gathered together in the three vehicles' Dharma, and putting their meaningful points into practice, may I mature my mind-stream with their paths shared in common.
By receiving the seven purifying empowerments, may I soundly establish potentials for the seven levels of mind, cleanse myself of the seven stains, such as those on my elements, and gain the power to actualize the first stage yogas and common attainments.
Through the four worldly and transcendent supreme empowerments, may I plant the seeds for the four Buddha-bodies, the four vajra-features, and acquire the power to study, explain, and meditate on the four branches approximating and actualizing the second stage.
May I sit majestically in the supreme palace of Vajrayana, exquisite beyond measure, on a throne of four purifying empowerments, with a footstool of unweakened bonds and vows, as an emperor with a wheel of authority over the two stages' measures.
Through cleansing out, then purifying myself for an enlightening body, speech, mind, and deep awareness, and through the yoga of meditating that the six family-figures (are at my chakras) and (various syllables are) on my six limbs, then with a forceful blaze of lights from vajras arranged at particular spots in my body, may I burn away demonic forces and interference.
From generating in the middle of the sphere of space four element discs, then merging them as one, may I actualize a vajra-fence with five layers of thickness, a three-layered one, a towering mansion, as well as the seats.
With stable absorbed concentration on myself in the center of these as a glorious Vajra-vega, powerful lord of the forceful ones, and by emanating out through all of my orifice-gates a host of sixty spiritual guards, may I annihilate outer and inner demonic forces and interference.
By conceiving, through the motions of emanating forth and gathering back in, a bountiful field for growing a positive force pervading the entire sphere of space, then, as preparation, strengthening my bounteous networks, in accord with the ritual procedures, may I amassing a tidal wave of enlightenment-building networks.
Having accustomed myself to the pride of a Dharmakaya at the end of dissolving my half-dozen elements like the stages of death, may I reach the endpoint of absorbed concentration on the four gateways to total liberation, which herald enlightenment in the very moment.
By meditating on space, wind, fire, water, and earth discs, as well as Mount Meru, may I realize the abiding state of vajra-body with features such as chakras at my crown and mid-brow, my throat, heart, navel, and pubic region.
By meditating being on top of a lotus, moon, sun, and Rahu and Kalagni discs, together with a tent made of vajras, may I block the hosts of winds of my right and left channels so they enter my conch one through supreme vajra-yoga.
By the force of meditating on a palace within the vajra-tent, exquisite beyond measure, imbued with the light of stainless gems, may I purify fully a field where I shall become a Buddha and remove obscuration from my body supported there.
By meditating on a moon and sun with vowels and consonants, and two syllables of wind and mind, all combining into one as a syllable HAM, may I develop greatly blissful awareness from gathering together in my central channel my white and red sources and subtle wind and mind.
By the force of meditating that I arise from this with an enlightening body of a Kalachakra, endowed with the supreme of all aspects, with a nature of greatly blissful awareness and complete in all parts, together with my lady of awareness and the deities of my great bliss circle, may this become a cause to develop the supreme complete stages of mahamudra devoid-form and its being filled with the taste of unchanging, co-arising blissful awareness, which directly derive respectively from the mudras with an aspect and lacking in one.
By meditating on the approximating branch, the supreme victorious mandala, which heralds enlightenment through its five aspects, and, in which, out of seeds from myself, the father, absorbed in union with the mother, I generate in her womb a supreme circle of complete deities and then settle them soundly, each at their spot, may I cleanse my aggregate factors and elemental sources, cognitive sensors as well as their objects, my functional parts and also their actions, so that I may develop the supreme realizations of the paths of the mind.
By meditating on the nearly actualizing branch, the supreme victorious actions, with its enlightenment through twenty aspects: namely the five-fold arousing, by tunes of divine maidens' melodious songs, of myself as Bhagavan Vajrin, together with my ladies of awareness, all standing on the lotus of my great bliss chakra, where, through the force of having melted with the fires of tummo at my navel, we had taken the form of drops of greatly blissful awareness; and likewise the five-fold arising; the five forceful ones; and their hooking in (beings for deep awareness), merging, binding, pleasing, and making them of equal taste with the circle of those to bond me closely, which also make five; and also with its conferring of empowerment, application of seals, and mindfulness of the purifications, may I manifest all their significance.
May I manifest the supreme actualizing branch, the yoga of the drop, by imagining what represents the four levels of joyful awareness in emerging order, which come from consecrating our private place and space, absorbing in union, and then rousing my downward-voiding wind to make the flames of my tummo blaze upwards through the pathway of my central channel so that the coursing of my right and left energy-winds stop and my bodhichitta, melting from the HAM at the crown of my head, descends in stages.
May I reach the endpoint of the greatly actualized branch, the subtle yoga, with its four levels of joyful awareness that stabilize from below, rising upward once more in the same order in which they came; and also a web of emanated illusions, which heralds enlightenment.
In short, may I reach the endpoint of my efforts to meditate, in four sessions, on the supreme stage of generation, the waters to cleanse me of making everything appear in its ordinary manner and clinging (to it actually existing in that way) – the pathway of mind that ripens giving rise to the complete stage's being complete, and which purifies the outer and inner bases for purification.
By exerting myself, in addition, in repeating mantras, performing fire pujas and presenting offerings, may I ripen infinite beings through being unimpeded in realizing the actual attainment of the ultimate attainment – to abide in Akanishta, the Realm Beneath Nothing.
May I accustom myself to the six-branch practice – the yogas constructive for the start: individual collecting and stability of mind; those constructive for the middle: the paths of breath-control and holding; and those constructive for the end: subsequent mindfulness and absorbed concentration.
With a manner of looking in which my eyes are partially closed and turned up so that I feel they are penetrating the very core of the upper end of my central channel between the corners of my eyes, may I fixate my mind single-pointedly at this spot, without mental dullness or flightiness of mind.
As a nondeceptive sign that resulting from this the hosts of winds in my right and left channels have gathered into this spot in my central channel, may I manifest the four night signs that are like smoke, a mirage, flaring sparks in the sky, and a butter-lamp flame. By meditating further, as before, with this manner of looking at the space that is free of moisture-bearing clouds, may I complete these (four) with the six further signs of blazing, then moon, sun, Rahu, lightning, and a drop.
Through stability of mind with which devoid-forms gather in stages at my body-drop's site and which stays single-pointedly aimed at these forms, for as long as I wish, may I induce from this a blissful sense of physical and mental fitness.
From the force of accustoming myself single-pointedly with these first two yogas, which actualize devoid-forms in this manner and then stabilize whatever I have actualized, may I achieve the power of my words coming true and the five types of advanced awareness.
By accustoming myself to the breath-control practice of vajra-repetition, spontaneously accomplishing all, in which my winds, indivisible from mantra, course through the pathway of my Rahu-channel, and to the breath-control practice of possessing a vase, in which my upper and lower energy-winds are stopped at my navel, may I have arise the distinguished signs of all hosts of my winds entering the center of my emanation chakra and abiding there slightly, and thus manifest melodious sounds of the bodhisattvas' praise.
Through the yoga of holding my mind immobile and firm in the center of my pair of life and downward energy-winds mixed into one at the hubs of my half-dozen chakras, may I then, at the end of enhancing four levels of joyful awareness that fall from above and stabilize from below, arise in a devoid-form body on the face of my mind and cause hordes of demonic forces of untimely death to decline.
Having well attained the force of all my devoid-forms and vital winds being under control, may I then, from a great co-arising blissful awareness induced by the blazing once more of the flames of my tummo, actually arise in the body of a devoid-form father and mother, joined in union, and diffuse rays of light of assorted colors out the holes of the pores of my skin.
Joined in union with a mahamudra devoid-form partner like this, may I meditate on great and unchanging blissful awareness, well induced by this mudra's own power, and joined with voidness.
By the force of stacking my white and red sources to the count of twenty-one thousand six hundred up and down through the path of my central channel, may the elements of my corporeal matter be consumed like iron by mercury.
With twenty-one thousand six hundred moments of unchanging greatly blissful awareness that realize voidness, may I stop the same number of winds of my karma and cleanse myself quickly of all propensities for obscuration and thereby attain the enlightening bodies of a triumphant Buddha.
May I actualize with ease, and without any hindrance, these points to which I aspire like this, and thus become a superior ship-captain for freeing all beings, through this consummate path, to the Buddhas' magnificent isle of jewels.
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.
[Return to Verse C3.]