Kalachakra Initiation: 7 Initiations as a Child – Details

The Guru-deity makes offerings into a fire to clear away anything inauspicious, and then makes other offerings.

Inner Empowerment as Vajra Body

1. The Guru-deity leads the disciples to circumambulate clockwise to the northern doorway so that they face the white body face.
2. The disciples offer a mandala requesting the water empowerment to purify their five elements, and repeat three times a mantra of request.
3. Light-rays from the HUM at the Guru-deity's heart draw the disciples into the mouth of the white body face of the Guru-deity. They melt and through his vajra-organ enter the lotus-womb of the mother-consort, dissolving into voidness.

Within a state of voidness, from OM, then a white lotus, the disciples arise as white Vajra Body, with three faces and six arms, embracing a red Pandaravasin, with three faces and six arms.

Lights from the HUM at the Guru-deity's heart bring back deep awareness beings, who merge with the disciples as Vajra Body.

The Guru-deity draws forth with light-rays from the HUM at his hearts all the male and female Buddhas and Bodhisattvas. He makes offerings to them and requests they give empowerment to his disciples. They go into union, melt with the fire of affection, enter through the crown of his head, pass through his vajra-organ, and in the form of bodhichitta confer empowerment to the disciples in the lotus-womb of the mother.

The disciples are then emitted from the lotus-womb and take their places on seats inside the northern doorway of the ground-floor body-mandala level of the palace.

The Actual Water Empowerment

(1) The Guru-deity clears away interferences and purifies into voidness the disciples' five elements and the water of the vase.

Within a state of voidness, the disciples' five elements and the water of the vase are generated as the five female Buddhas, embracing the five male Buddhas, and each having three faces and six arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(2) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the female Buddhas of the vase and the disciples' elements.

The female Buddhas in the mandala give empowerment to the female Buddhas of the vase, and each receives as a crown ornament the head of her Buddha-family.

The Guru-deity makes offerings to the female Buddhas of the vase.

They go into union and, with the fire of affection, melt into bodhichitta and transform back into the water of the vase.

(3) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The female Buddhas in the mandala give the actual water empowerment with white vases of bodhichitta, pouring some on the top of the disciples' heads.

(4) The Guru-deity recites the verses of auspiciousness as the attendant Karma-vajra holds up the vase:

"Through an auspiciousness dwelling in the hearts of all sentient beings, the essence of everything, the supreme lord of all Buddha-families, the source of all sentient beings, great bliss, may you have today auspiciousness at the supreme conferring of empowerment.

"Through the Buddha possessing perfection like a gold mountain, being the protector of the thousands of worlds, having abandoned the three poisons, and having a face like the broad petals of a lotus, may you have today the auspiciousness of pacification.

"Through the highest supreme unwavering teachings set forth by him, famous in the thousands of worlds, honored by gods and humans, the most excellent Dharma pacifying all beings, may you have today the auspiciousness of pacification.

"Through the excellent spiritual community, rich with the auspiciousness of having heard the teachings, honored by humans, gods and anti-gods, highest supreme assembly, conscientious, the foundation of glory, may you have today the auspiciousness of pacification."

(5) The Guru-deity, reciting a verse and a mantra, touches water from the conch to five spots on the disciples: the top of their heads, their right and left shoulders, and right and left hips. He then sprinkles some and gives some water to the disciples to drink.

(6) By being sprinkled and washed, the disciples are purified of sufferings and stains. By drinking, they experience great bliss and voidness.

The five elements of their bodies become the five female Buddhas. Light-rays from them bring forth replicas of the five female Buddhas from the mandala, who dissolve into the five female Buddhas in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the five female Buddhas that are the disciples' five elements.

An offering is made to the disciples.

(7) The water empowerment is analogous to a mother washing her infant just as soon as it is born. It washes away the stains of the five elements. It places seeds on the mind-stream for the five female Buddhas and the actual attainments (dngos-grub, Skt. siddhi) that depend on them. It gives the ability to achieve positive potential (merit) equivalent to someone of the first Bodhisattva level of mind (sa, Skt. bhumi).

Crown Empowerment

(1) The disciples offer a mandala requesting the crown empowerment to purify their five aggregates (Skt. skandha), and repeat three times a mantra of request.

(2) The Guru-deity clears away interferences and purifies into voidness the disciples' five aggregates and the crown.

Within a state of voidness, the disciples' five aggregates and the crown are generated as the five male Buddhas, embracing the five female Buddhas, and each having three faces and six arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(3) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the male Buddhas of the crown and the disciples' aggregates.

The male Buddhas in the mandala, give empowerment to the male Buddhas of the crown, and each receives as a crown ornament the head of his Buddha-family.

The Guru-deity makes offerings to the male Buddhas of the crown.

They go into union and, with the fire of affection, melt into bodhichitta and transform back into the crown.

(4) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The male Buddhas in the mandala give the actual crown empowerment by touching the crown to the disciples' five places and then placing it on the disciples' heads to wear. The disciples experience great bliss and voidness.

A concluding water empowerment is given with the water from the conch as before.

(5) By being empowered in this way, the disciples' five aggregates become the five male Buddhas. Light-rays from them bring forth replicas of the five male Buddhas from the mandala, who dissolve into the five male Buddhas in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the five male Buddhas that are the disciples' five aggregates.

An offering is made to the disciples.

(6) The crown empowerment is analogous to a mother piling into a bun the hair on top of her infant's head. It washes away the stains of the five aggregates. It places seeds on the mind-stream for the five male Buddhas and the actual attainments that depend on them. It gives the ability to achieve positive potential equivalent to someone of the second Bodhisattva level of mind.

(7) The two empowerments received facing the white body face purify the stains of the body drop and plant the seeds for attaining vajra body.

Inner Empowerment as Vajra Speech

(1) The Guru-deity leads the disciples to circumambulate clockwise to the southern doorway so that they face the red speech face.

(2) The disciples offer a mandala requesting the ear tassel empowerment to purify their ten winds and repeat three times a mantra of request.

(3) Light-rays from the HUM at the Guru-deity's heart draw the disciples into the mouth of the red speech face of the Guru-deity. They melt and through his vajra-organ enter the lotus-womb of the mother-consort, dissolving into voidness.

Within a state of voidness, from A:, then a red jewel, the disciples arise as red Vajra Speech, with three faces and six arms, embracing a white Mamaki, with three faces and six arms.

Lights from the HUM at the Guru-deity's heart bring back deep awareness beings, who merge with the disciples as Vajra Speech.

The Guru-deity draws forth with light-rays from the HUM at his heart all the male and female Buddhas and Bodhisattvas. He makes offerings to them and requests they give empowerment to his disciples. They go into union, melt with the fire of affection, enter through the crown of his head, pass through his vajra-organ, and in the form of bodhichitta give empowerment to the disciples in the lotus-womb of the mother.

The disciples are then emitted from the lotus-womb and take their places on seats inside the southern doorway of the ground-floor body-mandala level of the palace.

The Actual Ear Tassel Empowerment

(1) The Guru-deity clears away interferences and purifies into voidness the disciples' ten winds and the ear tassel.

Within a state of voidness, the disciples' ten winds and the ear tassel are generated as the ten powerful ladies, each having four faces and eight arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(2) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the powerful ladies of the vase and the disciples' winds.

The powerful ladies in the mandala, give empowerment to the powerful ladies of the ear tassel, and each receives as a crown ornament the head of her Buddha-family.

The Guru-deity makes offerings to the powerful ladies of the ear tassel.

They melt into bodhichitta and transform back into the ear tassel.

(3) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The ten powerful ladies in the mandala give the actual ear tassel empowerment by touching the ear tassel to the disciples' five places and then hanging it over the disciples' crowns. The disciples experience great bliss and voidness.

A concluding water empowerment is given with the water from the conch as before.

(4) By being empowered in this way, the disciples' ten winds become the ten powerful ladies. Light-rays from them bring forth replicas of the ten powerful ladies from the mandala, who dissolve into the ten powerful ladies in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the ten powerful ladies that are the disciples' ten winds.

An offering is made to the disciples.

(5) The ear tassel empowerment is analogous to piercing a baby's ears and giving it jewelry to wear. It washes away the stains of the ten winds. It places seeds on the mind-stream for the ten powerful ladies and the actual attainments that depend on them. It gives the ability to achieve positive potential equivalent to someone of the third Bodhisattva level of mind.

(1) The disciples offer a mandala requesting the vajra and bell empowerment to purify their right and left channels, and repeat three times a mantra of request.

(2) The Guru-deity clears away interferences and purifies into voidness the disciples' right and left channels and the vajra and bell.

Within a state of voidness, the disciples' right channel and the vajra are generated as a blue Kalachakra embracing a yellow Vishvamata, and each having one face and two arms. The disciples' left channel and the bell are generated as a yellow Vishvamata, embracing a blue Kalachakra, and each having one face and two arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(3) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the main couples of the vajra and bell and the disciples' right and left channels.

The main couple in the mandala gives empowerment to the main couples of the vajra and bell, and each receives as a crown ornament the head of his or her Buddha-family.

The Guru-deity makes offerings to the main couples of the vajra and bell.

They go into union and, with the fire of affection, melt into bodhichitta and transform back into the vajra and bell.

(4) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The main couple in the mandala gives the actual vajra and bell empowerment by touching the vajra and bell to the disciples' five places and then giving them to the disciples to hold in their crossed hands. The disciples experience great bliss and voidness.

A concluding water empowerment is given with the water from the conch as before.

(5) By being empowered in this way, the disciples' right and left channels become the main couple. Light-rays from them bring forth replicas of the main couple from the mandala, who dissolve into the main couples in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the main couples that are the disciples' right and left channels.

An offering is made to the disciples.

(6) The vajra and bell empowerment is analogous to a baby being made to smile and to first speak. It washes away the stains of the right and left channels. It places the ability to bind the right and left channels into the central channel and plants seeds for the mind to be unchanging great bliss and the speech to have all aspects. It also plants seeds for the actual attainments that depend on the main couple. It gives the ability to achieve positive potential equivalent to someone of the fourth Bodhisattva level of mind.

(7) The two empowerments received facing the red speech face purify the stains of the speech drop and plant the seeds for attaining vajra speech.

Inner Empowerment as Vajra Mind

(1) The Guru-deity leads the disciples to circumambulate clockwise to the eastern doorway so that they face the black mind face.

(2) The disciples offer a mandala requesting the tamed behavior empowerment to purify their six cognitive sensors and six sensory objects and repeat three times a mantra of request.

(3) Light-rays from the HUM at the Guru-deity's heart draw the disciples into the mouth of the black mind face of the Guru-deity. They melt and through his vajra-organ enter the lotus-womb of the mother-consort, dissolving into voidness.

Within a state of voidness, from HUM, then a black vajra, the disciples arise as black Vajra Mind, with three faces and six arms, embracing a yellow Lochana with three faces and six arms.

Lights from the HUM at the Guru-deity's heart bring back deep awareness beings, who merge with the disciples as Vajra Mind.

The Guru-deity draws forth with light-rays from the HUM at his heart all the male and female Buddhas and Bodhisattvas. He makes offerings to them and requests they give empowerment to his disciples. They go into union, melt with the fire of affection, enter through the crown of his head, pass through his vajra-organ, and in the form of bodhichitta give empowerment to the disciples in the lotus-womb of the mother.

The disciples are then emitted from the lotus-womb and take their places on seats inside the eastern doorway of the ground-floor body-mandala level of the palace.

The Actual Tamed Behavior Empowerment

(1) The Guru-deity clears away interferences and purifies into voidness the disciples' six cognitive sensors and six sensory objects, and the thumb ring.

Within a state of voidness, the disciples' six cognitive sensors and six sensory objects, and the thumb ring are generated as the six male Bodhisattvas embracing the six female Bodhisattvas and the six female Bodhisattvas embracing the six male Bodhisattvas. Each has three faces and six arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(2) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the male and female Bodhisattvas of the thumb ring and the disciples' cognitive sensors and sensory objects.

The male and female Bodhisattvas in the mandala give empowerment to the male and female Bodhisattvas of the thumb ring, and each receives as a crown ornament the head of his or her Buddha-family.

The Guru-deity makes offerings to the male and female Bodhisattvas of the thumb ring.

They go into union and, with the fire of affection, melt into bodhichitta and transform back into the thumb ring.

(3) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The twelve male and female Bodhisattvas in the mandala give the actual tamed behavior empowerment by touching the thumb ring to the disciples' five places and then placing it to wear on the disciples' right thumbs. The disciples experience great bliss and voidness.

A concluding water empowerment is given with the water from the conch as before.

(4) By being empowered in this way, the disciples' six cognitive sensors and six sensory objects become the six male and six female Bodhisattvas. Light-rays from them bring forth replicas of the twelve male and female Bodhisattvas from the mandala, who dissolve into the twelve male and female Bodhisattvas in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the twelve male and female Bodhisattvas that are the disciples' six cognitive sensors and six sensory objects.

An offering is made to the disciples.

(5) The tamed behavior empowerment is analogous to a child's first making enjoyable use of the sensory objects through being aware of their nature. It washes away the stains of the six cognitive sensors and six sensory objects. It places seeds on the mind-stream for the twelve male and female Bodhisattvas and the actual attainments that depend on them. It gives the ability to achieve positive potential equivalent to someone of the fifth Bodhisattva level of mind.

(1) The disciples offer a mandala requesting the name empowerment to purify their six action organs and six activities, and repeat three times a mantra of request.

(2) The Guru-deity clears away interferences and purifies into voidness the disciples' six action organs and six activities, and the bracelet.

Within a state of voidness, the disciples' six action organs and six activities, and the bracelet are generated as the six male forceful deities embracing the six female forceful deities, and the six female forceful deities embracing the six male forceful deities. Each has three faces and six arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(3) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings who merge with the six male and six female forceful deities of the bracelet and of the disciples' six action organs and six activities.

The male and female forceful deities in the mandala give empowerment to the male and female forceful deities of the bracelet, and each receives as a crown ornament the head of his or her Buddha-family.

The Guru-deity makes offerings to the male and female forceful deities of the bracelet.

They go into union and, with the fire of affection, melt into bodhichitta and transform back into the bracelet.

(4) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The six male and six female forceful deities in the mandala give the actual name empowerment by touching the bracelet to the disciples' five places and then placing it to wear on the disciples' two wrists. The disciples experience great bliss and voidness.

A concluding water empowerment is given with the water from the conch as before.

(5) The Guru-deity stands on the throne and exhibits the manner of the Buddha by taking the corners of his robe in his left hand at his heart and holding his right hand in the fearless gesture. By reciting the name of the Buddha-family with which they have connection, as determined by previously offering the flower to the mandala, he prophesies the form in which the disciples will become Buddhas.

(6) By being empowered in this way and by this prophecy, the disciples' six action organs and six activities become the six male and six female forceful deities. Light-rays from them bring forth replicas of the six male and six female forceful deities from the mandala, who dissolve into the six male and six female forceful deities in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the six male and six female forceful deities that are the disciples' six action organs and six activities.

An offering is made to the disciples.

(7) The name empowerment is analogous to naming a child. It washes away the stains of the six action organs and six activities. It gives the ability to overcome the four demonic forces (Skt. mara) with the four immeasurable attitudes. It places seeds on the mind-stream for the six male and six female forceful deities and the actual attainments that depend on them. It gives the ability to achieve positive potential equivalent to someone of the sixth Bodhisattva level of mind.

(8) The two empowerments received facing the black mind face purify the stains of the mind drop and plant the seeds for attaining vajra mind.

Inner Empowerment as Vajra Deep Awareness

(1) The Guru-deity leads the disciples to circumambulate clockwise to the western doorway so that they face the yellow deep awareness face.

(2) The disciples offer a mandala requesting the subsequent permission empowerment to purify their deep awareness aggregate and consciousness element, and repeat three times a mantra of request. Both the deep awareness aggregate and the consciousness element refer to the primordial mind of clear light.

(3) Light-rays from the HUM at the Guru-deity's heart draw the disciples into the mouth of the yellow deep awareness face of the Guru-deity. They melt and through his vajra-organ enter the lotus-womb of the mother-consort, dissolving into voidness.

Within a state of voidness, from HO, then a yellow wheel, the disciples arise as yellow Vajra Deep Awareness, with three faces and six arms, embracing a black Tara with three faces and six arms.

Lights from the HUM at the Guru-deity's heart bring back deep awareness beings, who merge with the disciples as Vajra Deep Awareness.

The Guru-deity draws forth with light-rays from the HUM at his heart all the male and female Buddhas and Bodhisattvas. He makes offerings to them and requests they give empowerment to his disciples. They go into union, melt with the fire of affection, enter through the crown of his head, pass through his vajra-organ, and in the form of bodhichitta give empowerment to the disciples in the lotus-womb of the mother.

The disciples are then emitted from the lotus-womb and take their places on seats inside the western doorway of the ground-floor body-mandala level of the palace.

Actual Subsequent Permission Empowerment

(1) The Guru-deity clears away interferences and purifies into voidness the disciples' deep awareness aggregate and consciousness element, and the insignias of the five Buddha-families.

Within a state of voidness, the disciples' deep awareness aggregate and consciousness element, and the insignias are generated as blue Vajrasattva embracing green Vajradhatu Ishvari and blue Prajnaparamita embracing green Akshobhya, each having three faces and six arms. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(2) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the Vajrasattva and Prajnaparamita couples of the five insignias and of the disciples' deep awareness aggregate and consciousness element.

The Vajrasattva and Prajnaparamita couples in the mandala give empowerment to the Vajrasattva and Prajnaparamita couples of the insignias, and each receives as a crown ornament the head of his or her Buddha-family.

The Guru-deity makes offerings to the Vajrasattva and Prajnaparamita couples of the insignias.

They go into union and, with the fire of affection, melt into bodhichitta and transform back into the five insignias.

(3) From the HUM in the Guru-deity's heart, lights bring back the male and female Buddha and Bodhisattva empowering deities.

He makes offerings to them and requests them to give empowerment to his disciples. They agree. Some recite auspicious verses, others toss flowers, forceful ones chase away interferences.

The Vajrasattva and Prajnaparamita couples in the mandala give the actual subsequent permission empowerment by touching all five insignias together to the disciples' five places and then giving the insignia to the disciples to hold. The disciples experience great bliss and voidness.

A concluding water empowerment is given with the water from the conch as before.

(4) By being empowered in this way, the disciples' deep awareness aggregate and consciousness element become Vajrasattva and Prajnaparamita couples. Light-rays from them bring forth replicas of the Vajrasattva and Prajnaparamita couples from the mandala, who dissolve into the Vajrasattva and Prajnaparamita couples in the disciples' bodies.

The empowering deities are also drawn in and dissolve into the Vajrasattva and Prajnaparamita couples that are the disciples' deep awareness aggregate and consciousness element.

An offering is made to the disciples.

(5) From BHRUM comes a wheel, which is placed on the disciples' seats before them.

From A: comes a conch, which the disciples are given to hold in their right hands.

From A: comes a bell, which the disciples are given to hold and to ring in their left hands.

The disciples repeat after the Guru-deity the following verses reaffirming their commitments to wisdom and method, ringing the bell after each verse:

All have the nature of space, and space also has no nature (of inherent existence). Therefore, through the yoga of equality with space, the supreme of all is clear in equality. From this time today of generating an intention, then having become completely filled from the conch of Dharma, I shall turn the wheel of Dharma. In order to help all sentient beings in all worlds in all ways, I shall turn the wheel of Dharma in accordance with how various beings are to be tamed. I shall now bring about the welfare of sentient beings through (the Dharma) having the essential nature of wisdom and method, supreme like a wish-granting gem, without discouragement and free from doubts.

The disciples prostrate and say,

I will do as you say, my Lord.

Giving the Mantras

The Guru-deity requests to be able to give the mantras, and the disciples repeat a request for the mantras:

O Buddhas, I will take hold of them, please take heed of me.

The disciples visualize themselves instantaneously arising in the form of a full blue Kalachakra, with four faces, twenty-four arms, and two legs, embracing yellow Vishvamata, with four faces, eight arms and two legs.

The disciples repeat the mantras three times. With the first repetition, a replica of the mantra at the Guru-deity's heart emerges from his heart, goes out his mouth, enters the disciples' mouths, and settles around a black syllable HUM at the disciples' hearts. With the second repetition, the mantra becomes undifferentiated from the mantra at the disciples' hearts. With the third, it becomes firm.

The mantras are:

1. The heart mantra: OM A: HUM HO: HAM KSHA: MALAWARAYA HUM PHAT,
2. The near heart mantra: OM HRANG HRING HRIRING HRUNG HRILING HRA: SVAHA,
3. The root mantra: OM SHRI KALACHAKRA HUM HUM PHAT.

Giving the Eye Medicine

The disciples visualize on each of their two main eyes a black PRAM.

Butter is smeared on their eyes with a golden eye-spoon and they imagine that like having a cataract removed, their dimness of unawareness is removed and they gain eyes of deep awareness to have a conceptual awareness of voidness.

Giving a Mirror

From an A: arises a mirror.

The Guru-deity shows this to the disciples, reciting verses that everything, including the Kalachakra at their hearts (their clear light subtlest minds and subtlest winds) are like illusions, like reflections in a mirror. This is to enable the disciples to gain the subsequent realization of everything being like an illusion.

Giving a Bow and Arrow

From HO: arise a bow and arrows, to pierce through all interferences in the four directions and on top and bottom, in order for the disciples to gain a non-conceptual straightforward perception of voidness during total absorption.

(1) The Guru-deity clears away interferences and purifies into voidness the disciples and the vajra and bell.

Within a state of voidness, the disciples and the vajra are generated as blue Vajrasattva and the bell as blue Prajnaparamita, each having three faces and six arms, and none having a consort-partner. On their foreheads is a white OM, on their throats a red A:, at their hearts a black HUM, and at their navels a yellow HO:.

(2) From the HUM at the Guru-deity's heart, light-rays bring back the deep awareness beings, who merge with the two Vajrasattvas of the disciple and the vajra, and with the Prajnaparamita of the bell.

The five female Buddhas in the mandala give empowerment to the Vajrasattva of the vajra and the Prajnaparamita of the bell, and each receives as a crown ornament the head of his or her Buddha-family.

They melt into bodhichitta and transform back into the vajra and bell.

(3) The disciples are given to hold in their right hands the vajra, representing the nondiscordant (nondual) deep awareness of the mind of the Buddhas, inseparable from voidness. This gives the close bond of mind.

They are given to hold in their left hands the bell, representing the proclamation of voidness. The disciples ring the bell and recite:

Recurring existence (samsara) is naturally pure. Through this reality, one separates from recurring existence. Through possessing a mind of natural purity, excellent existence will be made.

This gives the close bond of speech.

The disciples think how they are an aspect of awareness, namely of the deep awareness of inseparable bliss and voidness, appearing as the body of a Vajrasattva. This is the great sealing mudra (mahamudra) of the body of a deity, and gives the close bond of body. The disciples cross their arms, holding vajra and bell, while thinking this and experiencing great bliss and voidness.

(4) A concluding water empowerment is given with the water from the conch as before. The disciples receive as a crown ornament an Akshobhya.

Offerings are made to the disciples.

Showing the Explicit Suggestive and Implicit Suggested Meanings of the Purity of the Close Bonds

The Guru-deity explains:

Those of the vajra family definitely should take life; those of the sword should speak untrue words. Those of the jewel should steal others' wealth; those of the lotus family should steal others' spouses. Those of the wheel should make use of intoxicants, the (five) Buddha-lamps, and all good objects. Those of the cleaver should not think badly of the space-lotus of any woman, those of low type and so forth. You should give this body as well as wealth for the sake of sentient beings; you should not selfishly keep it. O child of a good family, the Buddha said that through this, you will become a Buddha, and otherwise you will not, even over countless eons.

[See: Uncommon Bonding Practices for the Buddha Families]

Summarizing the Empowerments Received

1. The subsequent permission empowerment received facing the yellow deep awareness face is analogous to a child being taught to read by its father. This empowerment and what is appended to it, the vajra-Guru empowerment and so on, purify the stains of the deep awareness drop and give the ability to achieve positive potential equivalent to someone of the seventh Bodhisattva level of mind.
2. All seven empowerments, given from a powdered sand mandala, are called water empowerments since each is followed by a cleansing action with water to purify negative potentials. They empower the disciples to meditate on the path of the generation stage (bskyed-rim) and to achieve the final actual attainments of the State Beneath Nothing Else ('Og-min, Skt. Akanishta). The disciples become tantric laypersons (dge-bsnyen) and, if they at least keep all the vows for seven lifetimes, they can at minimum become a lord of the seventh Bodhisattva level of mind.

The disciples cross their arms and repeat a mantra, feeling the pride of all this.

The Guru-deity explains the time with all calendrical and astrological references.

The Guru-deity explains that if disciples commit a downfall by breaking any of the fourteen root tantric vows, and they have only received these seven empowerments, they must repeat 36,000 times the mantra of the deity on which the flower fell. If they have also received the higher empowerments, they must in addition do certain actions for special accumulation of positive potential. In any case, to restore the vows, they must reenter this mandala and take once more the seven empowerments of entering like an infant.

The Guru-deity then explains the fourteen root downfalls.

[See: Kalachakra Root Tantric Vows]

The disciples repeat three times:

I shall do all that the principal deity has advised.

1. The Guru-deity recites verses of celebration.
2. The disciples offer a mandala of thanksgiving