SHRI KALACHAKRA SADHANA COMMENTARY

Alex Berzin
London April 1986
Unedited transcript
Made available with the kind permission of www.berzinarchives.com.
So thinking of His Holiness as Kalachakra Manjshri! and tr" to get so#e clarit"$
%&'eisance to #" spirital #entor and giding light the e(er (igilant Manjshri) *hose intelligence
shines forth as the sn ncloded '" either of the t*o #ental o'scrations) *ho holds to his heart a
scriptral text s"#'olic of his seeing all things as the" are) *hose #elodios (oice of sixt" facets
teaches *ith intense lo(ing concern as if for his onl" child all #asses of *andering 'eings plaged
*ith pro'le#s and groping in the darkness of their ignorance) trapped in the prison of their
co#plsi(e existence) "o *hose dragon thnder like roar of pre(enti(e #easres aroses s fro#
the stpor of or distr'ing attitdes and frees s fro# the iron chains of or i#plsi(e 'eha(ior)
*ho *ields the s*ord of *isdo# slashing pro'le#s *here(er their sprots appear) clearing a*a"
the darkness of ignorance) *ho ha(ing al*a"s 'een pre fro# the core) and ha(ing co#pletel"
tra(ersed the ten le(els of the #ind) has a co#plete corps of +alities and skills) corrections of all
inade+acies) *hose ph"sical featres as chief spirital son of the tri#phant ones are a
resplendent filigree of adorn#ents ten ti#es ten pls t*el(e) , 'o* to "o) & Manjshri! please
re#o(e the darkness fro# #" #ind$%
&M A-A.A /0A1A 2H,)
2H, 2H, 2H, 2H, 2H, 2H,$
%3ith the 'rilliance of "or spre#e o#niscience) & "o *ho ha(e intense lo(ing concern)
ill#inate the darkness of closed #inded ignorance enshroding #" #ind) so that , #ight realise
the *a"s fond in the classics of the /ri#phant &ne%s *ords as *ell as the treatises$ , re+est and
'eseech "o to enlighten #" intelligence and gi(e #e self confidence$%
4Long #andala offering5
4-efge and 'odhicitta5
As one (erse goes in the condensed Kalachakra /antra6 %/here is the sffering of 'eing concei(ed in
a *o#' and sta"ing in a *o#'! the ti#e of 'irth and the plight of 'eing a 'a'" are also sfferings!
childhood and teenage "ears are filled *ith great pro'le#s of 'eing distr'ed a'ot losing
girlfriends) #one" and *ealth! there are the sfferings of old age and death! and then the fearso#e
sitations of 'eing re'orn once #ore in one of the six *andering states sch as in a ho*ling jo"less
real#$ 7ontless *andering 'eings 'e*ildered '" these illsions are 'ond *ith pro'le#s) nothing
't pro'le#s$ /hose re'orn in these ncontrolla'l" recrring sitations and are h#ans are fe*)
*hile those *ith a #ind to take the pre(enti(e #easres of 2har#a are e(en fe*er$ /o step p to
the first (ehicle of Maha"ana throgh *hich one can 'eco#e a clear e(ol(ed 'ddha) throgh the
po*er of affection and 'eing constrcti(e) and then to ha(e the sense to 'ild p the ha'its of the
glorios dia#ond strong 8ajra (ehicle occrs onl" once in a (er" rare ti#e! 't 'e"ond that) to
enter the Kalachakra) that *ill 'ring the spre#e desira'le state of the 'liss of a 'ddha is) & #")
e(en #ore rare$%
Serkong -inpoche sed to start his Kalachakra teachings *ith that) so , thoght that *old 'e
aspicios to start *ith$
1
,%# (er" happ" to 'e 'ack here in London and to see a lot of fa#iliar faces$ ,%(e 'een asked this
ti#e to speak a'ot the Kalachakra sadhana) and the practice) and *e ha(e onl" a (er" short
a#ont of ti#e together and this is a rather large topic as "o can i#agine) so *hat , thoght to do
is 9 one cold jst gi(e a technical presentation of all the little details here and there in the
(isalisations and then "o #ight 'e a'le to do a (er" technicall" accrate and perfect sadhana) 't
e(en if that%s the case) nless "o%re so#eone *ho reall" jst gets off on details it%s +ite eas" that
after a *hile "o%re going to lose interest in it and not reall" sstain it) and personall" , think that
one of the #ost i#portant things *ith an" of these sadhana practices is to kno* *hat in the *orld
"o%re doing) and *h" "o%re doing it) and *hat the theor" is 'ehind it) and *hat the theor" of
doing a sadhana is) and the prpose of it and so forth$ So *hat , had thoght to do *as to gi(e "o
so#e sort of explanation first of *hat%s going on *ith sadhanas and *h" "o *ant to do a sadhana
and so forth) and then go #ore into the technical discssion) 't not in excrciating detail$
Also) since there%s a tre#endos a#ont of #aterial ,%# going to ha(e to ass#e that e(er"'od" has
a little 'it of fa#iliarit" *ith this stff) and has #a"'e listened to the tapes of the talks that , had
gi(en last "ear and tapes of His Holiness%s teachings and so forth) so that , don%t ha(e to co(er old
#aterial$ So if "o get lost or so#ething like that) 'ear *ith s) and tr" not to get too lost) and
there%s al*a"s the tapes fro# last "ear and the tapes of this to follo* *ith$
1o* after the Bddha attained :nlighten#ent he set flo* three ronds of trans#ission of the
2har#a ;that%s '" the *a" *hat the expression <to trn the 3heel of 2har#a< #eans=$ He set flo*
these three ronds) and first he taght the for no'le trths) the facts that are seen as tre '" the
highl" realised 'eings$ And "o can look at this in ter#s of La# -i#) in ter#s of the different
le(els of scope$ &n an initial le(el there%s the tre pro'le#s) and the tre pro'le#s are all the
(arios sfferings and so on of the *orst re'irths) as creeping creatres and all these sort of ghosts
and hell creatres and so forth$ And the tre cases of these pro'le#s that "o ha(e in these lo*er
real#s are the (arios destrcti(e actions) the ten non9(irtos actions and so forth$ So if the
Bddha taght that) then he taght *hat is tre stopping of these t"pe of pro'le#s) and a tre
stopping *old 'e to gain li'eration fro# these *orse states of re'irth) and to get a 'etter state of
re'irth! and the tre paths to 'e a'le to lead to that are the paths of taking safe direction of refge
and also follo*ing the ten constrcti(e actions$
>o can take it on another le(el) *hich is the le(el of the inter#ediate scope$ ;/his '" the *a" is 9
His Holiness has gi(en a (er" good gideline in ter#s of ho* to present the 2har#a in ter#s of the
three scopes) in ter#s of the for no'le trths! ,%# follo*ing His Holiness%s gideline here$= &n an
inter#ediate le(el the tre pro'le#s can 'e thoght of in ter#s of the pro'le#s of sa#sara in
general6 the ncontrolla'l" recrring pro'le#s of old age) of 'irth) sickness) old age) death)
nsatisfactor" sitations) all this sort of stff! and the tre cases for the# are in ter#s of the
(arios distr'ing attitdes that *e ha(e and the i#plsi(e 'eha(ior) kar#a and so forth$
Basicall" these are the o'scrations pre(enting li'eration) the first set of o'scrations) and those
*old 'e the distr'ing attitdes and the i#plses and the seeds for these) and grasping for tre
existence) ignorance) all this sort of stff$ And the tre stoppings of that *old 'e li'eration)
li'eration fro# sa#sara$ And the path to that) the tre paths *old 'e this strong deter#ination to
'e free fro# "or pro'le#s) this rennciation) and the three higher trainings6 these are the trainings
in ethical self discipline) concentration) and discri#inating a*areness or *isdo#$
,%ll go throgh all of this (er" +ickl" 'ecase ,%# sre all of "o are (er" fa#iliar *ith La# -i#!
't also it%s the tradition that "o ha(e to co(er the 'asic La# -i# 'efore "o start an"thing) so
that%s the *a" that *e shold do things$
?
/he second rond of trans#ission of the 2har#a) of the #easres) the Bddha taght the
.rajnapara#ita stras) the .erfection of 3isdo#) or far9reaching discri#inating a*areness$ ,n these
the Bddha explained the paths and the stages #ch #ore specificall") and like*ise he taght #ore
specificall" the teachings on (oidness) a'sence of the fantasised) in ter#s of the .rasangika school6
the a'sence of inherentl" finda'le existence! and like*ise introdced the (arios Maha"ana
the#es$
,f *e go 'ack to the for no'le trths) then "o can take the for no'le trths on the ad(anced le(el
of #oti(ation$ &n an ad(anced le(el *e can think in ter#s of tre pro'le#s or tre sfferings in
ter#s of the tre sfferings or pro'le#s of e(er"'od") not jst #"self in lo*er real#s) not jst
orself in general 't of all sentient 'eings) and or ina'ilit" to help the#$ And then the tre cases
for that is self cherishing and these o'scrations to o#niscience6 in other *ords these (arios
propensities *ithin or #ind) or instincts) *hich case s to not onl" grasp at tre existence and all
these other things) 't also *hich case the #ind to ill#inate things in a discordant #anner) to
#ake things appear as thogh the t*o le(els of trth) appearances and the realit" of the
appearances) are in t*o different packages! the"%re not the sa#e$ So *e ha(e 9 *hich then pre(ents
s fro# 'eing a'le to see the t*o 9 *ell) it doesn%t necessaril" ha(e to pre(ent s fro# seeing the
t*o trths at the sa#e ti#e) 't it pre(ents s fro# seeing the t*o trths in one package) *hich
then pre(ents s fro# 'eing a'le to trl" 'e a'le to kno* all the skillfl #eans and so forth and
deal *ith other 'eings in the fllest *a" in order to 'ring the# to enlighten#ent$ So these are the
tre cases of or pro'le#s) in ter#s of 'eing a'le to help e(er"one! and the tre cessation of that)
or the tre stopping of that) *old 'e *ith the attain#ent of enlighten#ent! and the tre paths to
that *old 'e in ter#s of the far reaching attitdes6 that%s the perfections) and especiall" gaining a
serenel" settled state of #ind and an exceptionall" percepti(e state of #ind6 that%s sha#atha and
(ipashana$
So this is or standard 'ackgrond or context *ithin *hich *e follo* all the (arios teachings) and
practice the#$ ,n ter#s of the third rond of trans#ission) in this the Bddha taght the factors that
allo* for or clear e(ol(e#ent! in other *ords 'ddha natre$ And this is in ter#s of the natrall"
a'iding factors of the (oidness of the #ind) and also the e(ol(ing factors of the #ind%s clarit" and
a*areness$ >o ha(e (arios presentations of the third rond of trans#ission 't *hen "o speak
a'ot it in a #ore general *a" ;and His Holiness *ill discss this in Holland *hen he teaches there
next #onth=) it refers to these aspects of the (oidness of the #ind) or these aspects of 'ddha natre
in ter#s of the (oidness of the #ind and the clarit" and a*areness of the #ind *hich allo*s s to
'e a'le to e(ol(e fll" and 'eco#e a 'ddha$ Like*ise these 'asic factors of the stores of positi(e
potential and deep a*areness on the #ind! these are also e(ol(ing factors! these are the t*o
collections that like*ise *ill 'ring a'ot the 'odies of a 'ddha$
1o* althogh tantra is not for#all" inclded in these three ronds of trans#ission) "et the third
rond hints at an Anntara"oga tantra le(el of discssion of these factors that allo* s to 'eco#e
clear e(ol(ed$ ,n other *ords) the 'ddha natre is sall" not presented in ter#s of the third
rond in ter#s of tantra) 't one can infer a tantric explanation of it$ So *hen in the third rond it
speaks of the sorce as clear light) *hich it does) then this doesn%t onl" ha(e to refer to clear light as
the (oidness of the #ind) that is clear light as an o'ject! nor does it ha(e to refer onl" to clear light
as a general na#e for the clarit" and a*areness of all le(els of the #ind in general! 't it also
sggests an Anntara"oga le(el of interpretation of clear light as the s'tlest clear light
consciosness as *ell) and that%s so#ething that "o onl" get in Anntara"oga tantra$
So in Anntara"oga the" explain a'ot the three different le(els of consciosness$ /here%s the
rogh consciosness) *hich is the sensor" consciosness! there%s the s'tle consciosness) and the
s'tle consciosness is referring to #ental consciosness) and particlarl" especiall" conceptal
@
#ental consciosness) althogh it incldes all t"pes of #ental consciosness! and the s'tlest le(el
of consciosness is referring to the clear light consciosness *hich nderlies each #o#ent) and
pro(ides the continit" into ftre li(es throgh death) and also the continit" to 'ddhahood$
So the s'tlest le(el is this finest le(el *hich nderlies e(er"thing) *hich is slightl" different no*
fro# speaking of the clarit" and a*areness of #ind in general) in ter#s of the clarit" and a*areness
*hich is the featre of all three le(els$ >o ha(e to #ake a slight differentiation there) 'ecase ,
kno* a lot of 9 , certainl" fond that +ite confsing to differentiate 'et*een the s'tlest
consciosness and 'et*een #ere clarit" and a*areness as the definition of consciosness$ /he
s'tlest consciosness is not the definition of consciosness or of #ind! it%s one le(el of #ind!
*hereas clarit" and a*areness is the characteristic of all le(els of #ind$ Ast as *hen "o speak
a'ot 'asic #ind) or pre #ind) in 2zogchen) that like*ise is slightl" different 'ecase the s'tlest
le(el of consciosness is 9 althogh it nderlies each #o#ent 9 it%s still stained '" the (arios)
particlarl" the o'scrations to o#niscience and the seeds and propensities and so forth! *hereas
*hen "o talk a'ot the 'asic or pre #ind in 2zogchen that%s speaking a'ot the nstained #ind
itself) not onl" jst clear light consciosness 't the clear light consciosness free fro# all its
stains$ So there%s a s'tle difference 'eing #ade *ith these three ter#s) *hich as , said , al*a"s
fond +ite confsing$
/his s'tlest consciosness is so#ething) it%s the clear light consciosness that nderlies each
#o#ent) and pro(ides the continit" throgh death and pro(ides the continit" into 'ddhahood)
and it%s to grosser #inds like a laser 'ea# is to diffsed light$ ,t%s jst a 'are strea# of continit" of
so#ething) of the clarit" and a*areness) and it can 'e discssed as a sorce for the o#niscient clear
light consciosness of a 'ddha) since it%s the appropriating case for it$ ,n other *ords) it%s ot of
that clear light consciosness that one #akes the o#niscient #ind of a 'ddha$ And since that%s
so#ething *hich nderlies each #o#ent) that%s a sorce *ithin s) a t"pe of 'ddha natre *hich
*old allo* s to 'eco#e enlightened and to ha(e the #ind of a 'ddha$ 4/oo fast$5 >eah) , kno*
it%s fast! nfortnatel" *e ha(e onl" nine hors) and the Kalachakra sadhana is an enor#os
s'ject) and , don%t think "o reall" can get an appreciation for it nless "o first get so#e
appreciation of the theor" 'ehind it) *hat *e%re tr"ing to do$ So ,%ll go a little 'it slo*er) 't *e%ll
check p e(er" paragraph or so and see if "o%re keeping p$
So as for the sorce of the 9 so no* *e ha(e the sorces *ithin s for the #ind of a 'ddha) rightB
/hat%s) in addition to all the discssion in the stra) *e speak in tantra in ter#s of the clear light
consciosness 'eing a sorce$
1o* as for a sorce of the for# 'odies of a 'ddha) *e can speak not onl" of the store of positi(e
potential) "o kno* the #erit and so forth *hich is the stra side of the sorce for a 'od" of a
'ddha) or 'odhicitta and all these other things as a sorce) 't also this *hole discssion of
'ddha natre sggests on an Anntara"oga tantra le(el one of t*o frther i#plications$
,n ter#s of Ch"asa#aja 9 no* *e ha(e se(eral s"ste#s of tantra6 *e ha(e the s"ste# of
Kalachakra) *hich is *hat *e%re talking a'ot! 't "o also ha(e the s"ste# of Ch"asa#aja)
>a#antaka) Herka 7hakrasa#(ara) *hich for#s sort of one s"ste# *ith its s'di(isions$ 1o* in
ter#s of Ch"asa#aja 9 *hich is the #ain of these three) and the one that /songkhapa *rote the
#ost a'ot and is the King of /antras and the first one that the Bddha taght) and all this 'siness)
*hich sets ot the *hole theor" of tantra 9 in ter#s of that) *hat%s sggested in ter#s of a sorce for
the 'odies of a 'ddha) is that the s'tlest *ind that is the #ont of that s'tlest clear light
consciosness is a sorce for the for# 'odies$ 3e ha(e the *ind nderl"ing the clear light
consciosness) and that s'tlest *ind is the thing ot of *hich *e #ake the for# 'odies$ Becase
*hen *e speak of the for# 'odies of a 'ddha) in ter#s of arising fro# illsor" 'od" as a case 9
D
'ecase Ch"asa#aja gi(es this *hole presentation of illsor" 'od" 9 that%s explained as ha(ing the
s'tlest *ind as the appropriating case$ ,n other *ords *e can #ake the 'od" of a 'ddha in t*o
*a"s 9 *ell) "o can #ake it in #ore than t*o *a"s actall") 't let%s talk a'ot onl" t*o of the
se(eral *a"s that "o can #ake it 9 and one of the *a"s that "o can #ake it is ot of the *ind
nderl"ing the clear light consciosness) and that%s taking the path of *hat%s called illsor" 'od"$
So that%s one sorce that *e can speak of in ter#s of a 'od" of a 'ddha *ithin s$ &r *e can
speak in ter#s of Kalachakra itself) *hich is *hat *e%re in(ol(ed *ith here) that the s'tlest clear
light consciosness itself is also a sorce not onl" for the #ind of a 'ddha 't it%s also a sorce for
the for# 'odies of a 'ddha$ So the s'tlest clear light consciosness itself is also a sorce for the
for# 'odies) since *hen *e speak of the for# 'odies in ter#s of arising fro# the de(oid for# as its
case) *hich is *hat *e%re doing in Kalachakra) these de(oid for#s are explained as ha(ing the
clear light consciosness as a 9 technicall" it%s called a si#ilar categor" case$ ,t%s a si#ilar
categor" case 'ecase this (oid for# is jst descri'ed as 'eing the appearance aspect of the clear
light consciosness) that it sort of takes on an appearance) like) it sa"s) so#ething appearing in a
#agic #irror6 <#irror) #irror on the *all< t"pe of thing$ ,t%s not reflecting so#ething) 't the thing
itself jst appears$ And last "ear *hen , *as introdcing these things) , descri'ed it in ter#s of ho*
*hen "o ha(e a pictre taken *ith a flash ca#era) later "o ha(e an after i#age of a 'le dot) or
so#ething like that that "o see) and so the (oid for#s 9 and that%s not #ade ot of ato#s and it%s
not reflecting an"thing at the ti#e) 't it%s so#ething *hich is jst sort of an appearance aspect of
the #ind$
So in Kalachakra *e speak of 9 so that has as its si#ilar categor" case) in other *ords *hat%s the
sa#e sort of thing as that appearance) the sa#e sort of thing as that appearance is the clear light
consciosness itself$ So the clear light consciosness itself is taken as 9 *e can speak of it in ter#s
of a sorce for 'oth the #ind of a 'ddha and the 'od" of a 'ddha) in Kalachakra$ So it%s the
natral appearance! these (oid for#s are the natral appearance of the clear light consciosness
once the grosser *inds ha(e 'een #ade to enter the central channel$ ,n other *ords "o don%t ha(e
to ha(e dissol(ed all the *inds in order to get this (oid for# to appear) so it%s nlike illsor" 'od"
in *hich "o ha(e to get all the *inds to dissol(e and then "o get the illsor" 'od"! it%s not like
that$ So it%s jst a reflection of that clear light consciosness once the *inds 'egin to dissol(e 9 not
dissol(e) 'egin to enter the central channel$
,%# explaining all this 9 ,%ll sort of gi(e "o a hint of *hat is co#ing on 'ecase e(er"thing in the
sadhana practice that *e%re doing is ai#ed to 'ring all these things a'ot) so "o ha(e to kno* *hat
*e%re ai#ing at and *hat are the (arios things that *e%re *orking *ith in a sadhana$
,n Anntara"oga the clear light consciosness is e#phasised as the #ain case for the #ind of a
'ddha) specificall" *hen it%s #ade #anifest in one package *ith its 'eing a great 'lissfl
a*areness and a deep a*areness of (oidness$ ,n other *ords *e *ant to get three things together$
3e *ant to get not onl" jst an nderstanding of (oidness all '" itself! *e don%t *ant to get jst a
'lissfl a*areness all '" itself! *e don%t *ant to get jst a clear light consciosness all '" itself)
'ecase "o get the clear light consciosness at death) and that doesn%t 'ring "o enlighten#ent$
>o get a 'lissfl a*areness! "o can do that throgh (arios Hind "ogic #ethods and stff like
that) that doesn%t 'ring "o enlighten#ent! and "o get the nderstanding of (oidness in stra or
e(en in the Hina"ana) and that doesn%t 'ring "o all the *a" to enlighten#ent$ So *hat *e are
ai#ing for in Anntara"oga tantra is to get the three of these together in one package) or in one
#ind$ >o *ant it to 'e the clear light consciosness) "o *ant it to 'e the s'tlest le(el) "o *ant
that to 'e generated as a 'lissfl consciosness) and "o *ant that to 'e the consciosness *ith
*hich "o nderstand (oidness$ Becase if it%s a deep a*areness of (oidness) then it acts as the
direct opponent to the o'scrations on that clear light consciosness$ >o *ant to *ork *ith the
E
clear light consciosness 'ecase that%s *hat "o%re going to #ake the #ind of a 'ddha ot of$
>o *ant to ha(e it 'e an nderstanding of (oidness) so that it can re#o(e the stains fro# that clear
light consciosness6 that%s the seeds and instincts for grasping at tre existence and so forth that
pre(ent li'eration and o#niscience) *hich are the stains of that clear light consciosness$ And also
"o *ant it to 'e a 'lissfl a*areness 'ecase if it%s a 'lissfl a*areness then) like the classic
exa#ple of the stronger the fire the #ore easil" it 'rns so#ething) so too the #ore 'lissfl the
consciosness that realises (oidness the #ore intense and po*erfl it is for eli#inating
o'scrations$
So *e *ant it to 'e a clear light consciosness) 'ecase that%s *hat "o #ake the #ind of a 'ddha
ot of! "o *ant it to 'e an nderstanding of (oidness so that it can get rid of the stains on the clear
light consciosness! and "o *ant it to 'e a 'lissfl a*areness 'ecase that *ill add to the intensit"
of it so that it *ill 'e a'le to get rid of the stains or these o'scrations #ore +ickl" and #ore
po*erfll"$ 3hat it%s analogos to is the fact that) jst as if the deep a*areness of (oidness is held
'" the force of 'odhicitta) then like*ise that 'eco#es stronger for 'eing a'le to act as an opponent
to get rid of the o'scrations$ Becase "o ha(e the nderstanding of (oidness 'oth in Hina"ana
and Maha"ana$ 3hat%s the differenceB 3h" is the Hina"ana onl" a'le to get rid of the first set of
o'scrations and not the secondB /he difference is 'ecase in Maha"ana it%s held '" the force of
'odhicitta$ Becase it%s held '" the force of 'odhicitta it%s #ore intense) #ore po*erfl) so it has a
stronger dri(ing force to knock ot the second set of o'scrations$ 3ell) actall" it doesn%t fll"
ha(e that po*er) 'ecase it can%t get rid of the (er" (er" s'tlest of those things) and so analogos
to it "o ha(e to enter into the Anntara"oga path) and if it%s a 'lissfl a*areness on top of all of
that it has e(en #ore of the energ" to knock throgh e(er"thing and clear a*a" all the stains fro#
the clear light consciosness$
So that%s the #ain case for the #ind of a 'ddha) is this co#'ination package that *e ha(e here of
clear light consciosness) (oidness) 'liss$ And then the #ain case for the for# 'od" of a 'ddha
is either) according to Ch"asa#aja) the s'tlest *ind) that%s in the sa#e package *ith that clear
light) great 'lissfl a*areness of (oidness) so the for# 'od" *ill co#e fro# the energ" nderl"ing
that t"pe of consciosness) 'lissfl clear light s'tlest a*areness of (oidness! or) according to
Kalachakra) the #ain case for the 'od" of a 'ddha) the for# 'od" of a 'ddha) *ill 'e that (er"
sa#e clear light great 'lissfl a*areness of (oidness itself that *as the #ain case for the
o#niscient #ind of a 'ddha$
So *e take the sa#e package of clear light) (oidness) 'liss package) and that%s not onl" the #ain
case for the #ind of a 'ddha in Kalachakra) 't it%s also the #ain case for the 'od" of the
'ddha) 'ecase the 'od" of a 'ddha is jst going to 'e the reflection 9 not the reflection) the
appearance aspect of that clear light #ind) 'ased on the strong i#pression and so forth that "o%(e
done throgh all these practices of the sadhana) of (isalising the deit" and so on$ ,t%s like the 'ig
flash that *e had *ith the flash ca#era) *hich after*ards allo*s the #ind to appear sort of *ith
this aspect of a 'le dot! like*ise) *ith all the practice that *e do *ith the sadhana) *ith the
(isalisations and so forth) and then the (arios *orking *ith the energ" s"ste# of the 'od" and so
forth on the co#plete stage) then *hen *e get do*n to that clear light #ind) *ith the nderstanding
of (oidness) *ith it 'eing 'lissfl so it 'eco#es sper9charged and energetic) that%s going to appear
then) like this 'le dot i#age that ,%(e 'een sing) in the aspect of the for# of Kalachakra 'ecase
that%s #ade sch a 'ig i#pression on "or #ind$ /hat%s ho* "o get the 'od" of a 'ddha in
Kalachakra$
So *e *ere talking a'ot tre pro'le#s and their cases) and the tre paths that lead to their tre
stopping6 the for no'le trths$ And *e%(e seen that the tre path of #ind) a tre path of #ind is the
realisation of (oidness) *hich o(erco#es the o'scrations pre(enting li'eration$ /hese *ere the
6
o'scrations *hich *ere the distr'ing attitdes and grasping for tre existence and the seeds for
'oth) and so on$ And *hen this nderstanding of (oidness is held '" the force of an expanding
heart of 'odhicitta) then it can o(erco#e as *ell the o'scrations to all kno*a'les6 that%s the
o'scrations pre(enting o#niscience) *hich are the propensities or instincts for grasping at tre
existence$ Bt actall" jst that #ch can%t +ite get "o the entire stopping of these o'scrations
to o#niscience) 'ecase "o #st ha(e all of this *ith the s'tlest clear light great 'lissfl
a*areness) and *ith so#e sort of facsi#ile of a for# 'od" of a 'ddha) either a (oid for# or an
illsor" 'od"$
So that%s jst a repeating of *hat , *as sa"ing) that a tre path then) in order to get a tre stopping
or tre cessation of all pro'le#s) *old 'e to get this clear light 9 to get this nderstanding of
(oidness) *hich is in general the tre path! ha(e it *ith 'odhicitta *hich allo*s it to knock throgh
#ore! ha(e it *ith the clear light! ha(e it 'e on the s'tlest le(el of consciosness so that it directl"
acts as *hat%s going to 'ring a'ot the #ind of a 'ddha! ha(e it 'lissfl so it adds e(en #ore
energ" to knock ot all the o'scrations! and ha(e it ha(e the a'ilit" to #ake so#e sort of facsi#ile
of the 'od" of a 'ddha$ ,n other *ords either *orking throgh the *inds of it) *hich *old 'e the
Ch"asa#aja path) the illsor" 'od" path) or throgh the appearance aspect of it *hich is the
de(oid for# path$ And this is the #ost profond le(el of the path for eli#inating the cases of
pro'le#s) and it%s applied in Anntara"oga in a (er" special and specific *a"$
So that%s in general *hat *e%re *orking *ith in Anntara"oga) and specificall" in Kalachakra *e%re
*orking *ith this clear light consciosness$ 3e%re tr"ing to get to the clear light consciosness)
*hich #eans dissol(ing the *inds$ 3e%re tr"ing to ha(e it 'e an nderstanding of (oidness) *hich
*e%(e done 'eforehand *ith the stra #ethod) and of corse *ith 'odhicitta$ 3e%re tr"ing to #ake
it 'lissfl) *hich is also done throgh (arios #ethods of *orking *ith t##o) or these (arios
other things$ And *e%re tr"ing to #ake so#e strong i#pression in ter#s of (isalisation of deities
and stff like that) so that that clear light consciosness *ill appear in the for# of these deities)
*hich is *hat *e *ant to get the 'od" of a 'ddha ot of! 'ecase *e *ant to ha(e the 'od" of a
'ddha as *ell) not jst the #ind of a 'ddha$
1o* in general) let%s talk a'ot the #ethod that%s sed in the sadhanas$ ,n general there are #an"
#ethods to rid orsel(es of pro'le#s that are sed in Bddhis#$ First of all there%s the #ethod of
appl"ing opponent forces) like #editating on gliness in order to o(erco#e attach#ent) or
#editating on lo(e in order to o(erco#e anger$ So that%s referred to as appl"ing opponent forces$
/hen another #ethod that *e se in Bddhis# is to change or attitdes and trn negati(e
circ#stances into positi(e ones$ So changing or attitdes and trning negati(e circ#stances
into positi(e ones) sch as *hen *e%re sffering or ha(ing pro'le#s to look at it as depleting or
past negati(e potentials or or 'lack kar#ic de'ts) so "o sa" <Cood) ,%# sffering) so it gets rid of
ha(ing to go to a *orse re'irth or *hate(er)< *hich is a (er" effecti(e *a" of dealing *ith it
actall"$ &r *hen "o%re ha(ing pro'le#s thinking of it in ter#s of taking on the sfferings of
others and in this *a") "o kno*) <B" #" hepatitis #a" no'od" else ha(e to sffer hepatitis)< or
<B" #" headache #a" no'od" ha(e to sffer a headache)< and so on$ <B" #" going into the
gladiator ring #a" no'od" else ha(e to go into the gladiator ring$< An"*a") so that%s changing or
attitdes and trning negati(e circ#stances into positi(e ones$
/hen a third #ethod that%s sed in Bddhis# is to appl" the exact opposite *a" of #ind) and this is
'ecase "o can%t hold t*o opposite *a"s of thinking in the sa#e #ind) or ha(e one #ind take the
sa#e o'ject in t*o contradictor" #tall" exclsi(e *a"s at the sa#e ti#e$ For instance) grasping
for tre existence and the realisation of there 'eing an a'sence of tre existence! that if , look at this
*atch) and , look at the ti#e or *hate(er on the *atch) "o can%t look at it in exact 9 the sa#e
G
o'ject *ith the sa#e #ind in t*o opposite *a"s$ >o can%t look at it in ter#s of it 'eing trl"
existentl" fi(e #intes to t*el(e) or also seeing the a'sence of tre existence of it) that it doesn%t
reall" #atter that it%s that ti#e or *hate(er) and relax) t"pe of thing$ /here%s t*o opposite *a"s that
"o can look at the sa#e o'ject) and "o can%t do that at exactl" the sa#e ti#e *ith the exact sa#e
#ind$
1o* the forth #ethod that can 'e sed in Bddhis# is to #editate in analog" to *hat "o *ant to
prif" and *hat "o *ant to achie(e$ 3e had for #ethods that *e se in Bddhis#6 appl"ing
opponent forces) like gliness for attach#ent! changing or attitdes and trning negati(e
circ#stances into positi(e ones! appl"ing the exact opposite *a" of #ind! and no* this one)
#editating in analog"$ ,t%s in analog" to *hat *e *ant to prif" and *hat *e *ant to achie(e$
So *hat *e do is *e i#itate like a sp" ;Serkong -inpoche lo(ed to se that i#age=$ >o i#itate
like a sp" the natral tendenc" of *hat happens) so that "o can get to the *eakest (ital point of it)
destro" it) and the s'stitte for it so as to 'ring a'ot the reslts that "o *ant$ So this is *hat ,
*as referring to last "ear as a #ental jdo$ So *e i#itate the natral tendenc" of *hat happens6 *e
sort of go in there and i#itate it so that *e can get to the *eakest point of it) destro" it) flip it) and
s'stitte for it *hat *e *ant to get) *hat *e *ant to get in ter#s of the reslts$ And this is the
#ethod that *e se in Anntara"oga tantra$ 3e al*a"s speak in ter#s of a 'asis to 'e prified) a
path that does the prif"ing) and a reslt of the prification6 'asis) path) reslt$ And these are all
analagos to each other6 the 'asis that *e *ant to prif") the path that%s going to do the prif"ing)
and the reslt of the prification) the"%re all analogos to each other$ Becase *e%re going to se
the path as a sp") to i#itate the 'asis that *e *ant to prif") and in doing that) *hen *e zap it and
get rid of its pro'le#s) then or sp" *ill s'stitte so#ething for it *hich is also analagos to it)
*hich *ill 'ring a'ot the reslt$
/o nderstand it 'etter) let%s look at the exa#ple of ncontrolla'l" recrring death and re'irth) since
that%s so#ething *hich cases s a tre#endos a#ont of pro'le#s and that%s reall" *hat *e%re
*orking *ith in or sadhanas here) and in Anntara"oga tantras6 to get rid of death and re'irth
nder the inflence of kar#a and distr'ing attitdes$ And to nderstand this) to get frther into
*hat%s going on in Anntara"oga tantra) let%s look at the different possi'le #eanings of *hat it
*old #ean to prif" death and re'irth$ 3e al*a"s hear a'ot) sa"ing) the 'asis for prification)
the path that does the prif"ing) and the reslt of the prification! *ell) *hat does prification
#eanB 3e hear this so often$
1o* there are #an" possi'ilities of *hat prification can #ean$ First of all) *hen *e talk a'ot
prif"ing death and re'irth) it%s not prification in the sense of re#o(ing stains fro# so#ething$ ,t%s
not prification like re#o(ing stains fro# so#ething) like prif"ing the #indstrea# of fleeting
stains$ 3e al*a"s talk a'ot prif"ing the #ind of its stains) and *hen *e prif" death and re'irth
it%s not the sa#e t"pe of thing! it isn%t that *e ha(e an e(erlasting continit" of death and re'irth and
*e *ork to #ake it free of stains) to jst ha(e a nice death and re'irth *ithot stains! it%s not that
t"pe of prification$ Second of all) it isn%t to prif" or cleanse in the sense of chasing a*a"
interferences fro# it) like chasing a*a" spirits or distr'ing +alities of flo*ers that #ake "o
sneeze$ >o al*a"s chase a*a" the interfering things in a sadhana) *ith all sorts of deities co#ing
ot of "o and chasing a*a" these interferences to prif" it$ So it%s not doing that so that *e can
get rid of distr'ing +alities so that *e can enjo" so#ething prel"! *e%re not *orking so as to
enjo" prel" death and re'irth free fro# confsion$ /hat%s not the t"pe of prification that%s
in(ol(ed$ /hird) it isn%t prification in the sense of #aking the later #o#ents of continit" of it
'etter) like for instance *e speak of de(eloping an exceptional resol(e! His Holiness refers to it as
ni(ersal responsi'ilit") it%s the pre *ish) "o kno*) taking the responsi'ilit" to 9
8
9 *hich #eans to expand "or heart frther and frther) so that that exceptional resol(e 'eco#es
#ore and #ore pre or 'etter and 'etter$ So *e%re not tr"ing to #ake the continit" of recrring
death and re'irth 'etter) it%s not that t"pe of prification$ 44Cap in the tape55 9 of #aking the later
#o#ents of continit" of it 'e of a different +alit"$ So it isn%t prification in the sense of #aking
later #o#ents of the continit" of it 'e of different +alit") like instead of eating food *ith
attach#ent *e i#agine orsel(es as a deit" and *e%re #aking offering to the deit" and enjo"ing the
food nassociated *ith confsion$ ,t%s not that t"pe of prification$ 3e%re not stri(ing to contine
to die and 'e re'orn) 't instead of as an ordinar" person as so#e sort of pre deit" *ho dies and is
re'orn #ore nicel" in so#e paradise *ithot so #ch sffering and confsion! it%s not that kind of
prification either) *hich is the prification of #aking the continit" of it 9 ha(e the later #o#ents
of continit" 'e of different +alit"! it%s not that kind of prification$
-ather) *hat it is is a fifth t"pe of prification) a fifth possi'ilit") and this is prification in the sense
of ending its continit"! in other *ords eli#inating the case for ncontrolla'l" recrring death and
re'irth) so as to #ake the# stop contining and ne(er occr again$ So it%s that t"pe of prification)
that *e *ant to end it) *e *ant to stop it) this continit") not jst change its continit") not #ake it
'etter) not all these other things) not re#o(e the stains fro# it) not chase a*a" interferences fro# it)
't jst stop it! in that sense prif" it$
And this can 'e in (arios *a"s$ Bddhis# is filled *ith a (ariet" of #ethods) so it%s helpfl , find
to ha(e so#e idea of all the (arios things that are sed in Bddhis#) other*ise e(er"thing
'eco#es the sa#e$ As *e talk a'ot prification so #ch) and prification reall" in(ol(es #an"
different *a"s that are sed in Bddhis#$
So no* this t"pe of prification) of ending a continit" of so#ething) is not in the sense of #erel"
'rning the seeds for the#) like in 8ajrasatt(a prification for negati(e potentials$ 8ajrasatt(a
prification) *hat *e do is prif" orsel(es of these negati(e potentials in the sense of *e 'rn off
their seeds so that the circ#stances *on%t arise for the (arios negati(e potentials to ripen! that is
*hat is acco#plished '" 8ajrasatt(a prification$ ,t%s onl" the nderstanding of (oidness that gets
rid of the seeds co#pletel"! the #antra of 8ajrasatt(a jst scorches the#) is *hat it sa"s) so that
althogh the"%re still there the circ#stances *on%t arise for the# to ripen$ So *e%re not jst
*orking to scorch the seeds of death and re'irth so that the circ#stances don%t arise for the# to
happen again) *e%re not doing that t"pe of prification! 't rather *e *ant to root ot the cases
altogether) and to prif" in the sense of eli#inating 'irth and death$ 3e%re not opposing it directl")
so *e%re not sing an opponent for death and re'irth sch as so#e sort of elixir of i##ortalit")
*hich so#e people cold concei(e of as 'eing the *a" to get rid of death and re'irth) *hich *old
'e si#ilar to *hen *e oppose hatred *ith lo(e) that%s an opponent! so *e%re not tr"ing to get rid of
it in that *a" of finding so#e elixir of i##ortalit"$ And *e%re not sing an exact opposite of 'irth
and death to end it like *e *ere sing the realisation of (oidness to end) "o kno*) the a'sence of
inherent existence to 'e the opponent of grasping for inherent existence$ So *e%re not #editating
on so#ething *hich is the exact opposite of death and re'irth as the *a" to prif" orsel(es of it
and to end it$
Bt rather *e%re *orking to 'reak the continit" of death and re'irth '" #editating on paths that are
si#ilar to death and re'irth$ And specificall" these are analogos paths that get to the heart or the
fondation of death and re'irth) the #echanis# that%s nderl"ing death and re'irth) and it roots it 9
like the sp" that *as i#itating and getting do*n to the *eak point) so *e #editate in paths that are
si#ilar to death and re'irth) *hich get do*n to the heart of it) or the fondation of death and
re'irth) root ot the cases at this fondation le(el for their generation! and at the sa#e ti#e not
onl" root ot the cases for this death and re'irth at the fondation) 't at the sa#e ti#e the" act
the#sel(es as the cases for the #ind and 'od" of a 'ddha to arise instead fro# that sa#e
9
fondation$ So *e%re *orking to 'reak the continit" of death and re'irth '" #editating on paths
*hich are si#ilar to death and re'irth) *hich get to the heart or fondation of death and re'irth)
root ot the cases at this fondation le(el for the# generating death and re'irth) and at the sa#e
ti#e act the#sel(es as cases for a #ind and 'od" of a 'ddha to arise instead fro# that sa#e
fondation$ /hat%s jst repeating *hat , jst said$
,n strctral for#) *hat *e ha(e is *e ha(e a 'asis and *e ha(e a reslt *hich are analogos$ /he
'asis is death and re'irth) and the reslt is the 'od" and #ind of a 'ddha$ Both of the# are
analogos to each other) and 'oth arise fro# the sa#e fondation$ So if "o call this one) let%s sa"
the 'asis one) and the reslt t*o! 'oth one and t*o co#e fro# the sa#e fondation$ So *hat *e%re
doing is *e%re sing a path that%s analogos to 'oth one and t*o! it gets do*n to that co##on
fondation of one and t*o) and *hen it gets do*n there it has a dal fnction$ ,t acts as an
opponent to eli#inate the cases in that fondation to gi(e rise to n#'er one) so it zaps ot the
a'ilit" of the fondation to gi(e rise to n#'er one) *hich it nor#all" does all the ti#e) and acts as
a case for the fondation instead of gi(ing rise to n#'er one) to gi(e rise to n#'er t*o) *hich is
analogos to n#'er one$ 3e ha(e one and t*o$ /he"%re analogos to each other! the" ha(e a
co##on fondation$ Here *e 'ring in or sp") the path) *hich is also si#ilar to one and t*o$ ,t
gets do*n to that fondation that%s the *eak point here) zaps the a'ilit" of the fondation to gi(e
rise to n#'er one) and acts as a case to #ake it instead of gi(ing rise to n#'er one gi(e rise to
n#'er t*o$
So instead of the fondation 9 *e%re talking a'ot clear light consciosness '" the *a" 9 instead of
that gi(ing rise to n#'er one) death and re'irth) *e #ake it gi(e rise to the 'od" and #ind of a
'ddha$ /hat%s the techni+e that%s follo*ed in Anntara"oga$ /he 'asis to 'e prified is death and
re'irth) the reslt of the prification is the #ind and 'od" of a 'ddha) and the"%re analogos to
each other$ 2eath and the #ind of a 'ddha 'oth in(ol(e the s'tlest le(el of the #ind) #ade
#anifest '" the dissoltion of the *inds$ 2eath in(ol(es the s'tlest le(el of the #ind *hen all the
*inds dissol(e) *hen "o die) and the #ind of a 'ddha also in(ol(es this s'tlest le(el of #ind
*hen all the *inds dissol(e! so the"%re analogos$ 3hile re'irth and the for# 'od" of a 'ddha
in(ol(e that s'tlest le(el of the #ind ha(ing an appearance$ >o get do*n to the s'tlest le(el of
#ind *hen "o die) and then that co#es to ha(e so#e sort of appearance *hen "o%re re'orn again$
Like*ise the #ind of a 'ddha6 it%s co#ing do*n to the s'tlest le(el of #ind! and then *hen "o
ha(e the 'od" of a 'ddha that has so#e sort of appearance! so this is the factor of *hat the t*o
ha(e in co##on) the analog" 'et*een n#'er one and n#'er t*o$
Both n#'er one and n#'er t*o) n#'er one 'eing the death and re'irth and n#'er t*o 'eing
the 'od" and #ind of a 'ddha) ha(e this co##on fondation$ /he" arise fro# *hat%s called the
fondation for all$ ,n Kalachakra it%s called) or old friend) to add confsion to the pictre) the
ala"a (ijnana 9 the ala"a) actall") it%s called) the fondation of all) and it doesn%t at all ha(e the
#eaning that it does in the 7hitta#atrin school) the Mind &nl" school$ Here *hen the" talk a'ot
the ala"a) the fondation for all) it%s referring to the clear light consciosness$ /hat%s or
fondation) this fondation for all! it%s the fondation for 'oth n#'er one and n#'er t*o) for the
'asis and for the reslt) sa#sara and nir(ana! the" onl" talk a'ot it like that in Sak"a ter#s$ /he
path that prifies the 'asis and 'rings a'ot the reslt is analogos to 'oth$
1o*) *hat%s the pathB /he path) in Kalachakra) is *hat%s called the nchanging 'lissfl a*areness
of (oidness$ Hnchanging 'liss6 the nchanging 'lissfl a*areness of (oidness! and the appearance
of it as a (oid for# cople$ And , ass#e "o%re a little 'it fa#iliar *ith these ter#s) fro# last ti#e
and fro# His Holiness%s talks$ So the path is nchanging 'lissfl a*areness of (oidness and the
appearance of it as a (oid for# cople) and this path like*ise gets do*n to the fondation of all) the
s'tlest clear light consciosness) throgh 'eing a path in(ol(ing the dissoltion of the *inds$
1I
Becase to get this nchanging 'lissfl a*areness and to get this de(oid for# cople "o ha(e to
ha(e the *inds enter the central channel) dissol(e) and so forth) so it like*ise is analogos to
n#'er one and n#'er t*o 'ecase it like*ise gets do*n to the clear light consciosness$
1o*) the case for the fondation to gi(e rise to the 'asis sitation of death and re'irth 9 'ecase
or sp" is going to go in there and get do*n to the *eak point) get do*n to the fondation) and is
going to zap its a'ilit" to gi(e rise to n#'er one and ha(e it instead gi(e rise to n#'er t*o$ So)
*hat%s the case that #akes it gi(e rise to n#'er one) to death and re'irth) are the seeds and
propensities on it or the seeds and instincts on it) *hich gi(e rise to grasping for tre existence! the
distr'ing attitdes6 the seeds and propensities that gi(e rise to) one) the grasping for tre existence)
t*o) *hich gi(e rise to the distr'ing attitdes) and three) gi(e rise to the kar#ic i#plses$ Kar#a$
Becase it%s 'ecase of the seeds and propensities for kar#ic i#plses that the consciosness
i#plsi(el" goes and takes a re'irth! the seeds for distr'ing attitdes that 9 it goes in it *ith a
*hole 'ag of gar'age of (arios pro'le#s and so forth of #ind) and also goes into it grasping *ith
tre existence6 <,%# going to get secre '" latching on to this sper# and egg and ha(ing a ne*
'od"$< And) as e#phasised in Kalachakra) the case for getting the fondation are the seeds and
propensities for e#ission$ ,t%s the e#ission or the shifting of the *inds ot of 'lissfl clear light! so
the seeds and propensities for the e#ission or the shifting of *inds ot of 'lissfl clear light that
*old act as a #ont for that grasping for tre existence) those distr'ing attitdes) and those
kar#ic i#plses$ 8er" (er" central to Kalachakra$
4$$$5 , *ill$ ,t%s the seeds and propensities 9 "o%re in clear light) the ti#e of death 9 it%s the
propensities that #ake "o *ant to lea(e clear light) or *e can speak of it in ter#s of 'lissfl clear
light) to e#it that 'liss) to ha(e e#ission of the *inds ot of that state of 'liss) so that the *inds
co#e ot of clear light) to act as the #ont or the energ" for the grasping for tre existence) for the
kar#ic i#plses) for the distr'ing attitdes$ /hat%s the real case! the" sa" in Kalachakra that is
the root case of sa#sara reall"$ &f corse the"%ll sa" grasping for tre existence! that%s looking at
it fro# one point of (ie*! 't fro# another point of (ie* it%s the propensities for 9 to co#e ot of
this 'lissfl clear light) for the energ" to co#e ot of the 'lissfl clear light to then act as the energ"
*hich *ill spport this *hole grasping for tre existence and this *hole pla" of sa#sara$
1o*) the paths of (oid for# and nchanging 'liss) the nchanging 'lissfl a*areness of (oidness)
act as the opponents to eli#inate the propensities for e#ission or shifts fro# the great 'liss of clear
light consciosness$ So the path of nchanging 'liss acts as an opponent for this propensit" for
shifting ot of great 'liss) 'ecase it%s nchanging 'liss) it%s nshifting 'liss) *ith all the
connotations of that$ And it also acts as an opponent to eli#inate the propensities for grasping for
tre existence$ /his is 'ecase it%s an a*areness of (oidness) and it%s also a de(oid for#) *hich
'ilds p a tre#endos a#ont of potential to allo* the nderstanding of (oidness to get rid of the
stains) to get rid of the o'scrations$
So *e ha(e 9 ho* is this path 9 *hat are *e talking a'otB Let%s not get lost$ 3hat *e%re talking
a'ot *as or sp" co#ing in) going do*n to the fondation that gi(es rise to one and t*o) death
and re'irth) and also to the 'od" and #ind of a 'ddha! and *hat%s the *eak point that%s casing the
clear light consciosness to gi(e rise to death and re'irth) to one and t*oB 1o* the case for it are
the stains on that clear light consciosness) the propensities for it to ha(e grasping at tre existence
9 *ell) for it to lea(e clear light) for the energ" or *hate(er to lea(e clear light) and then to go as the
fondation for grasping at tre existence and kar#a and delsions and all that 'siness) *hich is
then the next step *hich gi(es rise in or chain to death and re'irth$ Sa#sara$ So ho* does it act
as an opponent to #ake it stop doing thatB ,t acts as an opponent to #ake it stop doing that in the
sense that) *ell) *hat%s the first thing that *e *ant to stopB 3e *ant to stop this tendenc" to *ant
to lea(e the clear light) to *ant to ha(e e#ission ot of the 'lissfl a*areness of clear light$ So
11
*hat acts as an opponent to that is nchanging 'liss) this *hole thing of the stacking of the drops
and all this 'siness) of sta"ing in the 'liss$ And *hat acts as the opponent to the grasping for tre
existence is of corse the nderstanding of (oidness$
1o* the nderstanding of (oidness "o e(en ha(e on the Hina"ana) so it has to 'e sper strong$ So
it%s sper strong throgh 'eing *ith 'odhicitta) sper strong throgh 'eing 'lissfl) *ith a 'lissfl
a*areness! and in the stra it had to 'e sper strong '" ha(ing a tre#endos collection of #erit$ So
*hat acts as a 9 not a s'stitte 't an i#ple#entation to prodce a tre#endos a#ont of #erit
and positi(e potential is the de(oid for#$ Becase *ith "or de(oid for# "o can do a zillion
things at the sa#e ti#e$ So or path of nchanging 'lissfl a*areness of (oidness and a de(oid
for# gets do*n to this fondation and gets rid of the cases *ithin it *hich *old gi(e rise to
death and re'irth in that *a"$ And) not onl" does it do that) 't at the exact sa#e ti#e it acts as the
case) the nchanging 'lissfl a*areness) to 'e the #ind of a 'ddha! like , *as sa"ing 'efore6
clear light consciosness) (oidness) 'lissfl) all that 'siness) pls the de(oid for#) acts as the
case to 'e the for# 'od" of a 'ddha$ ,t%s fantastic! incredi'le$ /hat%s the crx of *hat *e%re
doing in Anntara"oga tantra$
Like*ise '" this process 9 so *hat happens is the clear light consciosness then) instead of gi(ing
rise to death and re'irth 'ecase of these propensities to co#e ot of clear light and to grasp at tre
existence and all that 'siness) instead of that) that clear light fondation) that clear light
consciosness acts as the cases for the 'od" and #ind of a 'ddha$
,t%s a case for the #ind of a 'ddha 'ecase) *e alread" explained) the clear light consciosness is
*hat the #ind of a 'ddha is #ade ot of) and *ith the (oidness it gets rid of the stains) and all that
'siness! and it%s the case for the 'od" of a 'ddha 'ecase the appearance aspect of it *ill 'e this
de(oid for#) this Kalachakra deit"$ So '" getting do*n to this fondation throgh the path of
nchanging 'liss and de(oid for# *e%re a'le to get do*n to the *eak point here) that *old gi(e
rise to 'irth and death) so *e zap it of that) of the stains) *e get rid of that) that *old case the
death and re'irth! and instead that clear light consciosness *ill 'eco#e the o#niscient #ind of a
'ddha *hen all its o'scrations are eli#inated) as it natrall" has that tendenc" 9 let%s get 'ack to
'ddha natre) that%s *hat it%s talking a'ot) it natrall" has that tendenc"6 jst get rid of the stains$
So it 'eco#es the o#niscient #ind of a 'ddha) pls it appears) its reflection is in the for# of a
'od" of a 'ddha) *hich can then do all the things that the 'od" of a 'ddha can do$
So) like*ise '" this process) instead of the clear light consciosness gi(ing rise to en(iron#ent and
(arios aggregate factors) of the 'od") the aggregates) its ele#ents) the energ" channels etc) all
associated *ith confsion) 'ecase it gi(es rise to 9 if *e%re talking a'ot gi(ing rise to death and
re'irth) then it gi(es rise to the *hole thing that co#es *ith re'irth) so all "or aggregates and
ele#ents and all the things "o experience and all the jnk 9 instead of that the clear light
consciosness gi(es rise to the pre en(iron#ent of a 'ddha) and to a *hole arra" of enlightening
for#s as #ale and fe#ale 'ddhas) 'odhisatt(as) forcefl deities etc$ And this is an analogos
s'stitte for ordinar" persons 'eing actall" #ade p of an aggregate conglo#eration of a *hole
arra" of aggregates) ele#ents) energ" channels) sensors and so forth$ ,n other *ords) *hat are *eB
3e are a conglo#eration of fi(e aggregates) ele#ents) the senses) the channels) the *inds) a
tre#endos a#ont of things$ So instead of that clear light consciosness gi(ing rise to all of that)
all those #an" #an" little parts) *hich all co#e together and are *o(en together in ter#s of *hat
*e think of as a 'ig 'lack line arond it 9 #e 9 instead of it doing that it gi(es rise to all the deities
in the #andala) *hich are like*ise "o are this *hole conglo#eration of all these things6 instead of
gi(ing rise to this or that channel it gi(es rise to this or that deit"$ /hat%s *hat it #eans to prif"
"or aggregates as the deities$
1?
/his stff that "o see in the sadhanas all the ti#e6 no* "o (isalise that "or aggregate of
consciosness is pre as 9 in the for# of Aksho'"a$ 3ell) *hat does that #eanB /hat #eans
throgh the #ethods) get do*n to the clear light consciosness) so that instead of it gi(ing rise to
so#ething associated *ith a lot of confsion) like "or #ind for instance) ha(e it gi(e rise to
Aksho'"a) pls all the things of corse that Aksho'"a stands for in ter#s of different t"pes of deep
a*areness and aspects of o#niscience and so on$ So if "o think G?? deities is too #ch) "o
shold gi(e so#e consideration for ho* #an" actal things "o ha(e inside "or 'od"! it%s far #ore
than G??$ And *e feel that *e%re this *hole thing of all these parts in or 'od") so like*ise)
analogos to that) is 'eing the *hole #andala *ith all these deities$ So that%s *hat it #eans to
prif" the aggregates into the #ale 'ddhas) the ele#ents into the fe#ale 'ddhas) and so forth$ ,t
#eans to #editate on a path in analog" *ith the# 9 in analog" *ith the# #eans like for instance a
*hole #andala is analogos to ha(ing a *hole 'od" fll of all these parts and channels 9 so that the
fondation for the#) the clear light consciosness) rather than gi(ing rise to these things *hich are
associated *ith confsion and gi(e pro'le#s) like or attitdes and the channels and stff) gi(e rise
instead to all these (arios enlightening for#s nassociated *ith confsion$
1o* let%s talk e(en #ore technicall" in ter#s of Kalachakra$ ,n it) it presents the external) internal)
and the alternati(e c"cles of ti#e$ 1o* externall" *e ha(e the en(iron#ent) and internall" *e
ha(e the inha'itants of the en(iron#ent) and these are the 'asis to 'e prified) since the"%re
associated *ith confsion 9 that%s '" the *a" ho* , translate the *ord <conta#inated< 9 the"%re
associated *ith confsion) and the" case tre pro'le#s$ /he en(iron#ent and the 'eings *ithin it$
/he alternati(e 9 that%s the external and internal 9 the alternati(e incldes 'oth the path that prifies
and the reslt of the prification$ 3e had 'asis) path) and reslt$ So Kalachakra has external)
internal 9 that%s the 'asis 9 and it has the alternati(e) *hich is the path and the reslt$ And the three
are analogos and *ork '" the process that *as jst descri'ed! so the external) internal) and
alternati(e c"cles of ti#e are analogos to each other) 'ecase *e%re talking a'ot a 'asis to 'e
prified) a path) and a reslt) and the analog" *orks the sa#e$
So externall") for instance) *e ha(e the "ear goes throgh a c"cle of 1? hoses) zodiac hoses) or
1? #onths! 6I hors in a da" ;*e call it hors 'ecase *e don%t ha(e another *ord) 't the nit of
ti#e that the" ha(e is one sixtieth of a da") so *e%ll call it hors=) 6I hors in a da"! @I da"s in a
#onth! so *ith or pocket calclators *e figre it ot) that%s 18II hors in a #onth$ So 1? #onths
of 18II hors co#es p *ith this great n#'er ?1)6II hors in a "ear$ 1o* the calendar that
de(eloped ot of Kalachakra is also a 6I "ear c"cle! it%s a 6I "ear c"cle of calendar) *ith @6I da"s
in each "ear) so that also #akes ?1)6II da"s in the calendar c"cle of 6I "ears) so "o get the sa#e
n#'er in the astrono#"$ So that%s externall"$
,nternall") one da" is #ade p of 1? shifts of 'reath fro# one nostril to the other$ -e#e#'er ho* ,
*as talking last "ear a'ot ho* "o 'reathe predo#inantl" throgh one nostril or anotherB B" the
*a") that doesn%t #ean that "o%re 'reathing 1IIJ throgh one nostril and a'soltel" nothing
co#ing ot of the other nostril! it%s *here it%s predo#inantl" co#ing ot of$ So each of these 1?
shifts also has 18II 'reaths) so again *e ha(e the sa#e n#erolog" of 1? ti#es 18II$ 3e had 1?
#onths of 18II hors each #onth) so *e ha(e 1? shifts of 'reath *ith 18II 'reaths in each one)
*hich again co#es p to ?1)6II 'reaths in a da"$
/hs *e ha(e an ncontrolla'l" recrring shifting of *inds on an external and an internal le(el$
/hese are the *inds that are #o(ing the sn and the planets throgh their c"cles) the external thing
of ?1)6II hors in a "ear and all this 'siness! and the *inds of or internal 'reathing$ So *e ha(e
an ncontrolla'l" recrring shifting of *inds on an external le(el *ith the *inds that are #o(ing
the sn and the planets! and an ncontrolla'l" recrring shifting of the internal *inds that are going
1@
throgh or internal 'reathing! and these #ark off #easres of ti#e in nits of 1? ti#es 18II) or
?1)6II$ 1? shifts) 18II 'reaths) 1? #onths) 18II hors$
1o* *hat are these *inds de to) these *inds on 'oth the external and internal le(elB /he"%re de
to or distr'ing attitdes and kar#ic i#plses) or old friends kar#a and delsions! or , shold
sa" or old ene#ies$
1o* the en(iron#ent and its c"cles of ti#e co#e a'ot as the co#prehensi(e reslt of collecti(e
kar#ic i#plses$ >o re#e#'er the teachings of kar#a6 "o ha(e co#prehensi(e reslts in ter#s
of "o ha(e the ripening reslts) the reslts si#ilar to the case) and the co#prehensi(e reslts!
these are the en(iron#ent and all this sort of thing) *hat "o experience! so the en(iron#ent co#es
a'ot as a co#prehensi(e reslt of collecti(e kar#ic i#plses of e(er"'od"! and one%s 'od" 9 so it%s
the external Kalachakra 9 and one%s o*n 'od" and its c"cles) the internal Kalachakra) are the
ripened reslt fro# indi(idal kar#ic i#plses and distr'ing attitdes$ /he ripened reslt of "or
kar#a is a re'irth in a hell) or a re'irth as a h#an 'eing! the co#prehensi(e reslt is the
en(iron#ent that "o are 'orn in$
So 'oth the external and the internal c"cles co#e fro# kar#a$ /he external *orld and the internal
*orld co#e fro# the kar#ic *inds) these energ" *inds) these i#plsi(e energ" *inds) and the
distr'ing attitdes that #ark the#$ /hat cases these c"cles) the external and the internal c"cles)
these passages of *inds #o(ing the planets and #o(ing or 'reaths$ And the passage of ti#e that%s
#arked '" the# 9 the external #arks the passage of "ears) #onths) da"s and so forth! the internal
#arks the passage of the 'reath s"ste# *ithin the 'od" 9 the passage of ti#e #arked '" the#
'eco#es the case for death and re'irth of li#ited 'eings$ Becase after a certain n#'er of
'reaths or a certain n#'er of "ears then one%s 'od" ages) gets sick) falls apart) and one dies$ /his
is ine(ita'le and it recrs ncontrolla'l"$
So in Kalachakra *e%re speaking of the cases for *hat *e *ant to get rid of6 the external and
internal Kalachakra) the 'asis) the external en(iron#ent *ith all its craziness that it goes throgh)
as #arked '" the planets #o(ing arond) and the internal gar'age that is #arked '" the 'reaths
going throgh its c"cles$ Both of the# are co#ing a'ot 'ecase of kar#ic 'reaths) kar#ic *inds)
*hich are #arking the passage of ti#e) *hich descri'es the *hole process that 9 *hen the" talk
a'ot the different t"pes of sffering6 the sffering that%s the all9per(asi(e sffering) that "o ha(e
aggregates and jst throgh the natre of aggregates the" fall apart and degenerate and attract
sickness and all this 'siness) that%s *hat *e%re talking a'ot here$ So it sort of descri'es the
ine(ita'ilit") this passage of ti#e) the ine(ita'ilit" of or aggregates falling apart and ha(ing death
and then re'irth$
So regardless of *hat t"pe of 'ardo *e ha(e these t*o are the 'asis for prification) death and
re'irth nder the inflence of shifts of *ind$ 1o* *e%re taking shifts of *ind on another le(el6 the
#o(ing of the *inds throgh these c"cles$ And this is talking a'ot death and re'irth as *hat *e
*ant to prif" on 'oth an external and an internal le(el) the external and the internal c"cles6 so the
'irth and death of the ni(erse and the 'irth and death of the indi(idal) nder the inflence of this
collecti(e kar#a or indi(idal kar#a$ And again) excse) there%s a tre#endos a#ont of #aterial$
,f "o *ant to get into Kalachakra it%s going to 'e a lot) no #atter ho* "o approach it) no #atter
fro# *hat angle! it%s al*a"s going to 'e a lot$ So) "o *ant Kalachakra) here%s KalachakraK
&ther*ise *e do the Micke" Mose sadhanaK
/he reslt of the prification is in analog" to the 'asis to 'e prified6 it%s the #ind and 'od" of a
deit") *hich like death is in ter#s of the clear light consciosness) and like re'irth in ter#s of its
appearance$ So the appearance of the deit") the reslt that *e *ant to achie(e) is so#ething *hich
1D
is si#ilar to the 'asis that *e *ant to prif"$ So *hat *e ha(e *ith the deit" is) he has 1?
sholders) for instance) *hich are analogos to the 1? #onths and the 1? shifts! 'ecase e(er"thing
*e *ant to get parallel6 *e *ant to ha(e or n#'er one and or n#'er t*o 'e analogos to each
other$ So since or n#'er one here *as 'irth and death) no* not onl" in ter#s of indi(idal 't in
Kalachakra in ter#s of external and internal) throgh all its c"cles that it goes throgh) so its c"cles
of 1? #onths and 1? shifts of 'reath! like*ise or n#'er t*o) the reslt that *e *ant to get) is
like*ise going to 'e in(ol(ed *ith the sa#e n#erolog" t"pe of thing) *ith all these n#'ers$ So
like*ise it%s going to ha(e 1? sholders for instance) to 'e analogos *ith that$
And the path that prifies 9 and , think , *ent throgh so#e of that) the s"#'olis#) and ,%ll go
throgh it to#orro* *hen *e get to the deit" 9 the path that prifies is analogos to 'oth the 'asis
and the reslt$ /his *e had alread"6 or sp"%s going to go in and i#itate) so it has to 'e analogos)
has to *ear the sa#e cost#e$ So the nchanging 'lissfl a*areness of (oidness is analogos to
death and the #ind of a 'ddha) and the (oid for# *e had *as analogos to re'irth and the 'od" of
a 'ddha$
And *hen *e achie(e this (oid for# and this nchanging 'lissfl a*areness) *hen *e achie(e
these t*o on the co#plete stage! that%s the second stage of practice! then *ith the# *hat *e do is
*e stack 1? grops of 18II drops$ /here *e ha(e or sa#e set of n#'ers$ And that%s for ?1)6II
drops of *hite and red energ" drops6 it%s 'oth *hite 'odhicitta and red 'odhicitta that "o%re
stacking$ So once *e get on the path the de(oid for# and the nchanging 'liss) then *ith that as a
co#'ination *e start to stack these drops! and again it%s the sa#e n#erolog") 1? ti#es 18II) like
*e had 1? #onths of 18II hors) 1? shifts of 18II 'reaths) here *e ha(e 1? grops of 18II drops
#aking ?1)6II drops) and on this 'asis *e get ?1)6II #o#ents of nchanging 'lissfl a*areness
of (oidness *hich has as its appearance the (oid for#$
So on the 'asis of the drops) ?1)6II drops) *e get ?1)6II #o#ents of the co#'ination of
nchanging 'lissfl a*areness and it appearing as a de(oid for#$ And throgh this one stops the
?1)6II *inds of kar#ic i#plses! since the external goes throgh the c"cle of ?1)6II in the corse
of the "ear) let%s sa") for things to #ake a co#plete circit) of a "ear) and like*ise in the 'od" for it
to #ake a co#plete circit of the 'reaths going throgh all the channels and so forth) ?1)6II) so *e
ha(e this c"cle of ?1)6II energ" *inds) *hich as *e *ere sa"ing *as the 9 so *e ha(e an
analogos sitation$ 3hat *e *ant to do is *e *ant to get rid of the ?1)6II energ" 'reaths or
*inds that are casing the external shifting) are responsi'le for the external c"cle and the internal
c"cle) so as an alternati(e *e get the ?1)6II #o#ents of nchanging 'liss) and *ith the de(oid
for#$ And that 9 ;>o%re next! its an ncontrolla'l" recrring c"cle of shifting of tapesK 3e need
1? tapes) each *ith 18II feet of tape on itK /hat%s not so fnn" '" the *a" in ter#s of ho* these
analogies *orkK= 9 so *e *ant to get these ?1)6II #o#ents of nchanging 'liss *ith the de(oid
for#) to stop the ?1)6II energ" *inds) the kar#ic *inds$
And throgh that process *e re#o(e all the o'scrations to o#niscience) and *e deplete all the
corporeal #atter of or old 'od") 'ecase in the process *hat happens is that the 'od" dissol(es)
disappears 9 the old 'od" 9 ;/hat happens onl" at the (er" end '" the *a"! it%s not a gradal
process$ /he case is gradal 't the actal process of the 'od" dissol(ing jst happens at the (er"
end= 9 so that *e #anifest the dhar#aka"a #ind of a 'ddha) *hen all the o'scrations are
eli#inated throgh this process of the ?1)6II #o#ents$ ?1)6II #o#ents of zapping is 'asicall"
*hat%s going on) 'ecase "o%re ha(ing nchanging 'lissfl a*areness *ith the for# of a 'ddha
appearing) the de(oid for# of the cople 9 'ecase "o ha(e to *ork at getting rid of the stains)
these o'scrations fro# the clear light consciosness! it jst doesn%t go a*a" '" itself 9 so it%s going
throgh in ter#s of zapping at it ?1)6II ti#es) like "o had *ith the energ" *inds that are
nderl"ing the ni(erse and nderl"ing or o*n 'reath c"cle) and stopping the ?1)6II in this *a"
1E
of hitting ?1)6II ti#es! so that in the end process the o'scrations are finished) 'ecase the *inds
and e(er"thing else are all finished) so that that clear light consciosness then 'eco#es the
o#niscient #ind of a 'ddha) *ith all its li#itations re#o(ed) and that de(oid for# 'eco#es the
'od" of a 'ddha$ And that de(oid for# 'eco#es the 'od" of a 'ddha and in that process *hat
happens is "or old 'od" disappears like a rain'o*$ So "o%re jst left *ith this de(oid for# 'od"$
So that%s the 'asic path that%s going to do it$ ,t%s ?1)6II #o#ents of nchanging 'lissfl a*areness)
so as , *as sa"ing that eli#inates this tendenc" to *ant to get ot of 'liss) get ot of the clear light 9
9 that%s the actal path that%s on the co#plete stage) nchanging 'lissfl a*areness and de(oid for#$
1o* in #ore detail) let%s go o(er it again$ /his path of nchanging 'liss and (oid for# is on the
co#plete stage$ Becase the path of Anntara"oga has t*o stages6 the generation stage and the
co#plete stage$ 7o#plete 9 a lot of people call it the co#pleting stage! , sed to call it that #"self$
,t doesn%t reall" #ean that! it%s not that "o%re co#pleting the process that *as started 'efore) 't
rather the connotation of it is that it%s the stage *hen e(er"thing is co#plete) so that no* "o ha(e
the a'ilit") the actal a'ilit" to #ake the *inds enter the central channel) and as the reflection of
that consciosness to get a (oid for#$ So e(er"thing%s co#plete6 "o%(e done all the stff) and no*
"o can *ork *ith the co#plete s"ste#$ And it%s nartificial6 it%s actall" happening) the *inds are
actall" going into the central channel and "o%re actall" getting a de(oid for# as a reflection of
that! *hereas in the generation stage it%s all in i#agination) and it%s not throgh actall" getting the
*inds to enter the central channel$ So "or 'asic difference 'et*een the t*o) the generation and
co#plete stages) one is 9 *ith the generation it%s in "or i#agination) it%s artificial) and in the
co#plete stage it%s for real) it%s not artificial) the *inds are actall" entering and these things are
actall" happening in ter#s of "or s'tle energ" s"ste#$
So once "o ha(e the *inds enter the central channel and the reflection of that consciosness in
that sitation 'eing the (oid for#! so once "o ha(e the *inds enter and "o ha(e a reflection of
that as a (oid for#) then contining that process) *hat happens is that "o get the *inds *hich are
associated *ith the six aggregates and the six ele#ents of the 'od") *hich are responsi'le for the
1? shifts) "o get these to co#pletel" enter) a'ide) and dissol(e in the six chakras in the central
channel$ So *e ha(e the *inds 9 in Kalachakra "o speak a'ot six aggregates and six ele#ents) so
there are *inds in the 'od" *hich are associated *ith the aggregates and *ith the ele#ents) and
the"%re responsi'le for the 1? shifts$ , don%t *ant to go into too #ch detail) 't it has to do *ith
the na(el chakra and the channels *ithin the chakra) *ithin that na(el chakra) *hich 9 the ele#ent
*inds and the aggregate *inds each 'eing associated *ith one of the channels as the 'reaths go
throgh its *hole c"cle of passing throgh the channels of the na(el) *hich is *here it%s conted off
in ter#s of the shifting of the 'reaths$ So "o ha(e 9 once "o get the *inds to enter the central
channel) and it%s reflecting as a de(oid for#) and then "o contine this process of getting it to enter
#ore and #ore) and *hat "o%re doing is 9 no* *e ha(e these 1? shifts) so there are *inds *hich
are responsi'le for these 1? shifts) these are the six aggregate and the six ele#ent *inds) and *e%re
getting the# to dissol(e) enter) a'ide) and dissol(e in the central channel$
1o* *here in the central channelB ,t%s in the six chakras of the central channel$ /hat%s the
forehead) the throat) the heart) the na(el) the cro*n of the head) and the p'ic region! there are six
chakras there$ And nlike in the *hole Ch"asa#aja side of Anntara"oga practice) it%s not that *e
*ant to get e(er"thing to dissol(e into the heart chakra) the central channel in the heart chakra! it%s
not that$ ,n Kalachakra *e%re getting the# to dissol(e into the six chakras) not into jst one$ 1o*
these six chakras 9 so) once *e get it to enter) start to enter) *e%re *orking to get the# to 9 these t*o
sets of six *inds) to dissol(e into the six chakras$
16
1o* these six chakras are associated one each *ith the six ele#ents) so the na(el chakra is earth
ele#ent and so forth$ Bt) as , *as introdcing last "ear) s"##etr" is stpid) so it isn%t that 9 there%s
no one for one correlation) of for instance the earth *ind dissol(ing onl" in the na(el chakra) *hich
is the chakra associated *ith the earth ele#ent! it%s not that$ All the *inds are dissol(ing in all of
the#$ Bt "o do ha(e an association of the chakras *ith ele#ents$
So as a reslt of these *inds dissol(ing into the six chakras *e get a clear light consciosness
*hich is appearing as a (oid for# and is actalised as an nchanging 'lissfl a*areness of
(oidness$ /hen on the 'asis of that 9 so '" dissol(ing all of the# *e get do*n to the clear light
consciosness$ /he (oid for# isn%t necessaril" 9 it%s a reflection of that clear light consciosness)
't it doesn%t ha(e to ha(e all the *inds dissol(ed for a de(oid for# to appear! it jst has to enter
the channel$ Bt *hen "o reall" *ant to perfect it "o ha(e to get all the *inds e(entall" to
dissol(e in the channel) into the six chakras$ So *hen the"%(e all dissol(ed) then "o reall" get
do*n to this clear light consciosness appearing fll" as the de(oid for#$ /hat%s *hat it #eans
*hen the" sa" it gets 'etter and 'etter) the de(oid for#) it gets #ore and #ore excellent! and of
corse it has the nderstanding of (oidness and so forth) and on the 'asis of that "o stack in the
central channel ?1)6II drops as a 'asis for ?1)6II #o#ents of nchanging great 'liss$ And *e
ha(e t*o grops of 18II drops stacked 'et*een each of the six chakras) #aking 1? grops$ 3e
ha(e six chakras) so in 'et*een each of the six chakras there%s t*o grops of 18II drops) so that
#akes 1? grops of 18II drops! and the n#erolog" repeats throghot so that #akes ?1)6II
drops) like *e had 1? #onths of 18II hors) 1? shifts of 18II 'reaths) no* *e%ll get 1? grops)
t*o each 'et*een the six chakras of 18II drops each$ And throgh this process then *e frther
dissol(e the ?1)6II 'reaths or *inds of kar#ic i#plses into these six chakras$
2issol(ing the *inds takes a long ti#e! there%s a lot of *inds) so to get do*n to the fll clear light
consciosness and the stage in the co#plete stage *here "o ha(e nchanging 'liss and the de(oid
for#) *here "o start to stack the ?1)6II drops 9 'efore that "o%(e dissol(ed all the ele#ent *inds
and aggregate *inds into the six chakras) 't no* once "o start to stack the drops "o dissol(e the
?1)6II kar#ic *inds *hich are in addition! it%s #ore stff to dissol(e$ And '" that process *e
re#o(e all the o'scrations and deplete the #atter of or 'od") and *e achie(e fro# this
nchanging 'liss and the de(oid for# the #ind and the 'od" of a 'ddha$
So in short) the co#plete stage practice of the de(oid for# and the nchanging great 'liss) *ith all
its dissoltions of the *inds into the six chakras ;the six chakras '" the *a" are (er" i#portant
here=) it%s analogos to the 'asis to 'e prified) that%s the death and re'irth 'oth of the ni(erse and
indi(idals) and the reslt of the prification) that%s the 'od" and #ind of a 'ddha) and it prifies
in the sense of eli#inating the cases for the 'asis) eli#inating the cases for n#'er one) and it
itself acts as the case to 'ring a'ot n#'er t*o) the reslt of the prification$
1o* to ripen into this co#plete stage! the co#plete stage is the thing that%s reall" going to do it)
this de(oid for# and nchanging 'liss *ith its ?1)6II #o#ents of dissol(ing into these six chakras)
that%s *hat%s reall" going to zap the 'asis fro# 'eing a'le to prodce these energ" *inds and so
forth) the ?1)6II) that%s responsi'le for the external shifting of the planets throgh collecti(e kar#a)
the internal shifting of the 'reaths throgh indi(idal kar#a) *hich #ark the passage of ti#e *hich
then is responsi'le for the ncontrolla'l" recrring pheno#enon of death and re'irth! gets that ot)
and instead acts as a case for the 'od" and #ind of a 'ddha$ 1o* to ripen into it) this co#plete
stage) "o ha(e the generation stage$ 1o* it%s starting to finall" get do*n to or sadhana$ >o
ha(e the generation stage) and as 1agarjna said in his Fi(e Stages text) these t*o are like rngs of
a ladder6 ths "o ha(e to do the generation stage first$ Khedrp 1orsang C"atso) *ho *as the
ttor of the second 2alai La#a and *rote the co##entar" on Kalachakra! he%s His Holiness%s)
see#s to 'e one of his fa(orite co##entators! he said that the generation stage is to prif" the
1G
rogh falts of the oter and inner sitation) that%s the 'asis to 'e prified$ So the generation
prifies the rogh falts of it so that on the co#plete stage "o can prif" the s'tler ones) reall"
get do*n and zap the falts of the external and internal in ter#s of the *inds and the energies of
the#$
1o* /songkhapa explained in his text An ,ll#inating La#p for the Fi(e Stages ;that%s a
co##entar" '" the *a" on the Ch"asa#aja co#plete stage=) he explained in this *hat the 'enefits
of the generation stage are) *hat it%s doing$ /his is *here or sadhana%s on$ And the first is that
each point of the generation stage has a profond dependent arising relation of 'eing si#ilar *ith
and gi(ing rise to a realisation on the co#plete stage$ So each point of the generation stage has a
profond dependent arising relation of 'eing si#ilar *ith and gi(ing rise to the realisations of the
co#plete stage$ ,n other *ords) ho* are *e going to get this nchanging 'liss) and ho* are *e
going to get a de(oid for#B And ho* are *e going to get the *inds dissol(ing into the six chakras)
and ho* are *e going to get all these (arios things happening of arising as the Kalachakra cople
and stff like thatB ,t%s not going to happen jst ot of the 'le for no reason at all$
1o* this is the thing that%s so i#portant *ith the generation stage) *ith the sadhana$ :(er" single
point of it is for a prpose$ /here%s nothing ar'itrar" in it$ And e(er" point is designed to act as a
case to ripen into so#ething on the co#plete stage) '" 'eing si#ilar to it) '" 'eing in ter#s of
so#ething in the i#agination 9 like *e%re al*a"s (isalising all sorts of deities on or six places6
that%s to gain so#e sort of a*areness of the six chakras) of those places in or 'od") so that '"
(isalising at the six chakras then it accsto#s orsel(es to ha(ing the #ind focsed there) and
*here the #ind goes then the *ind goes$ And "o%re ne(er going to get access into this s'tle
energ" s"ste# nless "or #ind is focsed on it$ And it%s focsed on it starting here '" (isalising
&M AH HH1C H&) for instance) on the for chakras! and , didn%t get into it) ,%ll get into it later) in
ter#s of there%s for drops there) and all this sort of stff! or (isalising the six dh"ani 'ddhas at
the six chakras and stff like that$ ,t%s all to ripen into the co#plete stage$ ,t%s all to ripen into 9
there) for instance) to 'e a'le to get the *inds to dissol(e into the six chakras$
So that "o get this *hole process of the sp" 'eing a'le to zap n#'er one and get n#'er t*o$
1o* that%s (er" (er" i#portant) 'ecase 9
44,nadi'le +estion55 Sre$ /here%s lots of things all o(er the place$ All o(er the place$
,t sets p a *hole fra#e of #ind$ 3hat is the Bddhist fra#e of #ind reall"B , think *hen "o get
do*n to it) again it falls 'ack to the for no'le trths6 the *a" of thinking is in ter#s of case and
effect$ 1ot onl" in ter#s of) if "o ha(e pro'le#s and "o *ant to get rid of the pro'le#s) then
"o find ot their cases and get rid of the cases and that 'rings a'ot the eli#ination of the
pro'le#6 the first t*o no'le trths! 't also if "o *ant to 'ring a'ot an effect) then "o ha(e to
'ring a'ot the cases for it$ >o *ant to go to ,ndia) then "o ha(e to 'ring a'ot the cases of
getting the #one" together and getting the plane ticket and all these sort of things! so like*ise if
"o *ant to get the co#plete stage) if "o *ant to get rid of "or pro'le#s) if "o *ant to get the
resltant stage of a 'ddha) *hat%s the caseB /he case is the co#plete stage) this de(oid for#
and nchanging 'liss in this process of stacking the drops) in the Kalachakra s"ste#$ 3hat%s going
to 'e the case for that is the generation stage) all these practices in the sadhana$ So if "o%re
constantl" thinking of the sadhana in ter#s of) <,%# doing this in order for it to ripen into this point
or that point on the co#plete stage) 'ecase that%s reall" *hat is going to get rid of the root of
sa#sara)< then the *hole thing #akes sense) rather than jst a technical 3alt 2isne" *orld of)
<1o* ,%# (isalising this deit" p #" nose and that one nder #" ar#)< and so forth$ /here%s no
point in that! one can jst do an" sort of exercise$ Bt if "o realise that "o%re doing it for a
prpose) and) <, ha(e to do this so that it *ill ripen into the next step so that *ill actall" get rid of
18
#" pro'le#s)< then the *hole thing 'eco#es (er" #eaningfl! "o kno* *hat "o%re doing and
*h" "o%re doing it$
So each point of the generation stage has a profond dependent arising relation of 'eing si#ilar
*ith and gi(ing rise to a realisation of the co#plete stage$
/he second point that /songkhapa #akes is that "o get 'enefits fro# the generation stage) sch as
getting 'rightening inspiration of the 'ddhas and 'odhisatt(as on the #indstrea#$ <Brightening
inspiration)< that%s #" latest (ersion of the *ord! it%ll pro'a'l" change again next #onth) 't)
'lessings$ , called it inspiration) 't then "o can%t se it *hen His Holiness explains *hat the
*ord #eans) *hich is to 'righten) to transfor# so#ething into a 'righter condition$ So "o get the
'rightening effect or inspiration or 'lessings of the 'ddhas and 'odhisatt(as$ /hat #eans "o get
a tre#endos a#ont of inspiration fro# (isalising the 'ddhas and 'odhisatt(as) (isalising the
grs) and so forth! so that%s a 'enefit of the generation stage of *orking *ith i#agination) that '"
'eing #indfl of all these 'ddhas and 'odhisatt(as and so forth "o get the inspiration or
'rightening fro# the#! it 'rightens "o) 'rightens p "or #ind) 'rightens p "or *hole otlook
on things$ -ather than jst seeing gri#e and pnk cltre or *hate(er arond "o) rather than that)
it 'rightens "o in ter#s of seeing e(er"thing as clear radiant light and these 'ddhas and all this
sort of 'siness$
His third point that /songkhapa #akes is its ad(antages that one is then taken care of '" these
exceptional #editati(e deities in all one%s li(es) so that throghot 9 '" #aking a strong i#pression
of all these deities and these for#s and so forth) then throghot all "or li(es that fondation is
there) that i#pression is there) so that one contines to ha(e a connection$ And also it%s (er"
cal#ing) it%s (er" helpfl to ha(e these sort of i#ages on "or #ind rather than i#ages of)
night#ares of a 'ig spider co#ing and eating "o) that sort of thing) *hich #ight co#e fro# strong
connection of ha(ing 'een an insect! rather than that) ha(ing strong i#pression in "or drea#s of
deities and /ara and all sorts of nice things co#ing$
His forth point /songkhapa #akes is ne(er 'eing separate fro# the continal #indflness of the
'ddhas$ B" doing the sadhanas each da") this generation practice) then it gi(es "o this 'enefit)
that "o%re al*a"s #indfl of the 'ddhas so "o ne(er feel lost$ >o kno* ho* so#eti#es *e go
throgh life and so#e crisis co#es p and *e panic)< , ha(e nothing to trn to) no'od" to trn to!<
e#pt"! the *hole sort of existentialist a'srd trip 9 trip in ter#s of the a'srdit" of life! so '" doing
these sadhanas each da" then *e *on%t 'e separated fro# continal #indflness of the 'ddhas$
Fifth) /songkhapa sa"s) then *e%re easil" a'le to co#plete the collections of #erit and insight
throgh #aking offerings and praise) 'ecase *e%re constantl" doing offerings in these sadhanas
and that 'ilds p tre#endos positi(e potential) and *e%re constantl" i#agining a #illion 'eings
arond s and gi(ing the# flo*ers and incense and all this sort of 'siness) so it again 'ilds p a
tre#endos a#ont of #erit) and a tre#endos a#ont of deep a*areness) 'ecase in theor" "o%re
spposed to 'e a*are of (oidness throghot the sadhana! so if "o can do it it is (er" helpfl) and
, explained last "ear a'ot ho* it%s easier to 'e a*are of the (oidness of a deit" rather than of "or
o*n 'od"! there%s no need to go into that again$
/hen another ad(antage is not 'eing har#ed '" interferers$ ,n other *ords there%s all sorts of
protection practice that one does in the sadhanas and 9 that%s one le(el of not 'eing har#ed '"
interferences! and another le(el is jst '" 'eing constantl" a*are of e(er"thing as 'eing the pla" of
(oidness and 'liss) 'lissfl a*areness of (oidness) all this sort of 'siness$ /he #ain interferer is
grasping for tre existence) freaking ot! so#ething happens and "o freak ot) "o pt a 'ig 'lack
line on it) <&h #" Cod) there%s a sond in the sk")< 9 thnder 9 *as it last night or the night 'eforeB
19
9 and i##ediatel" it%s 7olonel Caddafi) rightB 3hereas if "o%re constantl" a*are of the sadhanas
and seeing e(er"thing as the pla" of 'liss and (oidness then it%s the crash of c"#'als) hea(enl"
#sic) *hate(er) and it protects "o fro# 'eing har#ed '" interference) the paranoia of Caddafi$
1o* the next one that /songkhapa points ot is that one%s a'le to achie(e the actal attain#ents of
pacif"ing and so forth in this lifeti#e! that throgh the generation stage practices then throgh all
these (isalisations of sending lights ot and pacif"ing people%s pro'le#s and helping sti#late
the# to increase and so forth one is a'le e(en throgh the generation stage to get that t"pe of
attain#ent) actall") in this lifeti#e$
And then the next ad(antage /songkhapa sa"s is that the generation stage acts to o(erco#e
ordinar" appearances! that%s #aking things appear in an ordinar" fashion) and grasping at the# as
existing as sch$ Becase *hat *e tend to do is #ake things appear in an ordinar" fashion) <&h ,
look so gl" toda" in the #irror)< and that sort of thing) and grasp at it) <&oh) ,%# horri'le) ,%#
gl"< or *hate(er) and it acts as an oppponent to that in ter#s of *e (isalise orsel(es as a deit"
and *e hold the self estee# of that$ /he for#er) (isalising orself as a deit") contri'tes to
o(erco#e the o'stacles to o#niscience) discordant appearances) this factor in or #ind that
ill#inates things in a discordant #anner) the t*o le(els of trth not 'eing in the sa#e package) or
appears in ter#s of inherentl" existing$ So as an opponent to that 9 those are the o'scrations to
o#niscience 9 *e *ork *ith #aking things appear in a pre for#! so that *orks to o(erco#e those
o'stacles$ And holding the di(ine pride or self estee# or dignit" of the deit" contri'tes to
o(erco#ing the o'stacles that are the distr'ing attitdes! 'ecase if *e feel that *e are
Kalachakra) a'le to handle all sorts of sitations and so forth) e(er"thing is integrated in or life)
then that helps o(erco#e the distr'ing attitdes of <, can%t cope) it%s too #ch for #e)< this sort of
thing *hich is so co##on for all of s$
/hen also the generation stage is *here *e de(elop the serenel" stilled state of #ind) that%s
sha#atha) throgh all these (isalisations! and throgh the (isalisation of things 'eing e#anated
ot of the central channel *e de(elop the exceptionall" percepti(e state of #ind) or (ipashana$
8ipassana '" the *a" doesn%t ha(e to 'e on (oidness$ ,t%s an intensel" percepti(e state of #ind
*hich #ost of the ti#e is de(eloped throgh 'eing percepti(e of (oidness) 't also can 'e
generated in ter#s of this generation stage) of all these incredi'le (isalisations of things going in
and ot and #ltipl"ing) and one (ajra on "o nose #aking t*o) #aking for) #aking eight) and
'ack) in and ot) this sort of stff also can de(elop an exceptionall" percepti(e state of #ind) or
(ipashana$ And in the generation stage "o%re a'le to do that #ch #ore +ickl" 9 not #ch #ore
+ickl") 't it%s a (er" good opportnit" to 'e a'le to do it and for #an" people it is #ch #ore
+ick to 'e a'le to do it throgh the generation stage$ And the generation stage is *hat or
sadhana%s fond on) and since *e ha(e gone for t*o hors ,%ll stop here) and then ,%ll 'egin *ith the
sadhana this afternoon$
So again *e shold feel that *e%re in a special place) the Kalachakra #andala) and all of s are in
the for# of Kalachakra deities) and His Holiness is in front of s as the #ain Kalachakra deit"$ B"
the *a") Kalachakra can sit do*n$ , re#e#'er once so#e'od" *as speaking) asking Serkhong
-inpoche a'ot 9 co#plaining that it *as difficlt to (isalise the#sel(es as a deit" all da" long
'ecase the" had to sta" *ith one leg ot and one leg in) and like this) and the" sort of felt as
thogh the" *ere #o(ing arond like so#e sort of ro'ot or so#ething that jst le(itated a little 'it
and #o(ed) sta"ing in this static position$ And -inpoche fond that extre#el" a#sing) and said
that%s ridiclos! it%s reall" jst a feeling that "o ha(e a'ot "orself and a general (isalisation of
"orself in a for#) 't as Kalachakra or as an" deit" "o can stand) sit) *alk) do *hate(er$ /he
sa#e thing in ter#s of 9 -inpoche al*a"s sed to ad(ise people to do a lot of &M MA1, .A2M:
HH1C) and then the" *old sa") <&h 't ,%# (isalising #"self as >a#antaka all da")< or as
?I
8ajra"ogini or /ara or *hate(er) and then he *old sa") <3hat%s the #atterB >a#antaka can%t sa"
&M MA1, .A2M: HH1CB< And so) like*ise) as Kalachakra *e%re perfectl" capa'le of doing
#antras of other deities as *ell! there%s no pro'le# *ith that) and there%s no necessit" to ha(e to
s*itch "or for# into that of a different deit" *hen "o%re doing that other deit"%s #antra) nless of
corse "o *ant to and like to! it%s not per(asi(e that "o ha(e to 'e in the for# of that deit" in
order to sa" that deit"%s #antra$
So *e%(e gotten p to 9 , *as speaking in general a'ot the fact that in Kalachakra) as in an" other
Anntara"oga tantra) *hat *e%re tr"ing to do is prif" a 'asis) like here it%s speaking a'ot death
and re'irth) and prif" it in the sense that *e *ant to eli#inate it) and eli#inate the cases for it$
And *hat *e%re doing is *e%re *orking *ith a 'asis6 death and re'irth) *hich is si#ilar to the reslt
that *e *ant to attain6 a #ind and 'od" of a 'ddha! and *e%re *orking *ith a path that%s going to
'e analogos *ith it as *ell$ /he 'asis death and re'irth is 'oth in ter#s of external c"cles and
internal c"cles) of 'oth the ni(erse and orsel(es as an indi(idal) and the path is) on the co#plete
stage) the path of nchanging 'liss and the (oid for#) and these *ill get do*n to the co##on
fondation or 'asis for 'oth death and re'irth and the #ind and 'od" of a 'ddha) 'asicall" the
clear light consciosness! and it *ill get rid of the cases *ithin that *hich *old #ake it prodce
the i#pre for# in ter#s of death and re'irth) and *ill act as a case for it to generate instead the
pre things *hich *e *ant *hich is the 'od") #ind) en(iron#ent) all the deities etc of a 'ddha$
And the thing that *ill ripen into it is the generation stage practices) 'ecase these co#plete stage
practices don%t happen jst for no reason at all) and so *hat *e%re doing is 'ilding p (arios
ha'its of #editation on (arios things) (arios processes) *hich *ill 'e si#ilar to *hat *e *ant to
acco#plish on the co#plete stage) and *hich *ill act as cases for 'eing a'le to get into the s'tle
energ" s"ste# and ha(e or *inds dissol(e and all sorts of things happen$
1o*) *hat%s a sadhanaB A sadhana literall" #eans a #eans for actalisation! literal ter#) drptha'
in /i'etan$ And that%s an actalisation of orsel(es as a deit") and to actalise all these points that ,
discssed fro# /songkhapa%s text of the ad(antages of the generation stage and *hat the generation
stage acco#plishes$ So it%s a #ethod of actalising or ha(ing this thing happen) and it%s part of the
generation stage$ /he generation stage as , said is generating these things fro# or i#agination)
*hereas the co#plete stage is ha(ing all things co#plete so it%s non9artificial$ Like*ise) another
ter# that%s sed for sadhana is self generation) dharg"e in /i'etan! and again Serkhong -inpoche
sed to sa" that it *as a self generation and not a #oth generation) *hich 9 the *ords sond (er"
si#ilar in /i'etan) and *hen "o%re doing the practice it%s not jst a #atter of generating things *ith
"or #oth in ter#s of jst reading the sadhana) 't rather to actall" generate "orself in the for#
of the deit" and do e(er"thing in ter#s of *orking on transfor#ing "orself$
1o* as for the preli#inaries for this) /songkhapa sa"s also in this sa#e text) An ,ll#inating La#p
for the Fi(e Stages) he sa"s *hen "o%(e fond certaint" that the pre initiations and practice of the
close 'onds and (o*s is the preli#inar" for the t*o stages) then gr "oga) the hndred s"lla'le
#antra) and #andalas 'eco#e an aside t"pe of preli#inar"! since if "o find certaint" onl" a'ot
these latter preli#inaries ;that%s the prostrations and gr "oga etc=) it can happen that there can 'e
onl" #ere intellectal nderstanding of the for#er ;that%s the (o*s and so forth=! and so therefore
"o shold pt effort into the for#er$ So *hat /songkhapa is sa"ing is that it%s tre that these
prostrations and #andala offerings and gr "oga and so forth are preli#inaries) and preli#inaries
are for 'ilding p positi(e potential and prif"ing orsel(es of negati(e things and hindrances and
so forth! it%s tre that these do that! 't #ost i#portantl" *hat "o do is "o 'ild p and prif")
"o acc#late and prif") throgh planting seeds and throgh the prifications that occr in the
initiation$ Becase if the preli#inar" practice is to 'ild p potentials and eli#inate interferences)
that is in fact *hat an initiation does$ , think , explained that also in S*itzerland) that e(er"thing in
the initiation plants a seed and prifies (arios things *ithin orsel(es) and like*ise the sa#e thing
?1
*ith keeping the close 'onds to the practice of the fi(e 'ddha fa#ilies) and keeping the (o*s and
so forth! all of this as *ell eli#inates negati(e things and 'ilds p positi(e potential$
So this is so#ething that is contined throghot the practice) like *e contine the reglar
preli#inaries of gr "oga and prostration and #andala and 8ajrasatt(a as part of or dail"
practice) as a preli#inar"! it%s part of the sadhana$ Like*ise the fondation for it) and /songkhapa
sa"s e(en #ore essential) is to keep all the (o*s etc of the prati#oksha) *hich is first li'eration 9
so#eti#es it%s translated '" indi(idal li'eration$ /songkhapa in this text points ot) this sa#e text
that His Holiness had taght this spring in 2hara#sala) that it doesn%t #ean indi(idal) it #eans
first li'eration actall"6 first in the sense of "o first are li'erated fro# non9(irtos actions) fro#
negati(e actions) '" keeping these restraints of not killing) not stealing etc$ So there%s those (o*s)
and then the 'odhisatt(a (o*s and the tantric (o*s) and all of this is reall" a (er" essential
preli#inar" in the tre sense of *hat a preli#inar" is doing) of 'ilding p and prif"ing) and that
as *ell is kept throghot$ ,n fact "o al*a"s rene* "or (o*s and rene* the co##it#ents and so
forth in the dail" practice$
/his aspect of doing a dail" practice is also (er" i#portant) 'ecase *hether *e%re doing it as a six
session or *hate(er t"pe of dail" practice *e%re doing) in 3estern ter#s *hat it does is it de(elops
a great deal of sta'ilit" and dependa'ilit" in ter#s of orsel(es$ ,f *e%re doing a sadhana practice
as a dail" co##it#ent) or e(en if *e%re jst doing the six session as , said) it 'ilds p this ha'it
that *e%re dependa'le) that *e%re relia'le$ ,t%s not that *e%re jst doing so#ething so#e of the ti#e
and then *hen *e don%t feel like it *e don%t do it$ ,t%s sort of a co##it#ent to 'e consistent) *hich
is (er" good for de(eloping one%s character) *hich is after all *hat *e%re tr"ing to do *ith the
2har#a$ ,t also pro(ides a great deal of continit" in life) and no #atter *here *e tra(el) or *hat
*e do) or *hat sort of crisis *e #ight go throgh in life) if *e al*a"s ha(e a dail" practice) e(en if
it%s onl" fi(e #intes) that%s so#ething *hich gi(es a continit"! there%s al*a"s sort of a reference
point that *e co#e 'ack to at so#e point of the da"$ , kno* in #"self it%s so#ething *hich , find
extre#el") extre#el" helpfl for ha(ing continit" and sta'ilit"$ ,t also de(elops perse(erance) it
de(elops patience) it de(elops discipline) and so forth '" keeping p a dail" practice$ So , think
that it%s not so good to jst ha(e a sadhana as so#e sort of thing that *e do in retreat as a one ti#e
practice or one ti#e experience and then *e don%t contine it frther) 'ecase to do like that "o
kno* sort of #akes it into an LS2 trip or so#e sort of *eird experience that "o ha(e6 <>es , did
that retreat and got into that practice one ti#e 'ack there for a *eek< or a #onth or *hate(er it *as)
and then it has no rele(ance to "or dail" experience and "o ne(er contine it$ And althogh it
does ha(e a certain (ale to do it like that) , think that if one tries to sstain it throgh a dail"
practice 9 and the dail" practice can e(en jst 'e a #ini#al thing of) (isalise "orself as the
Kalachakra deit" and do so#e #antras 9 that sstains the effect of it) and it%s not jst a drea# or an
LS2 trip$
So a sadhana ths is an artificial "oga in *hich *e%re sing or i#agination to #editate in analog"
to death and re'irth as the 'asis to 'e prified) and *hich ripens into the co#plete stage) and *hich
here in Kalachakra has for parts or for 'ranches$
/he first is called the Approxi#ation) or the Spre#e /ri#phant Mandala$ Here , se the rond
s"#'olic *orld$ /hen the second is called 1ear Actalisation) *hich is also called Spre#e
/ri#phant Actions$ /he third is Actalisation) or 2rop >oga) the >oga of the 2rops$ And the
forth part of the sadhana is called the Creat Actalisation) or the S'tle >oga$
So a sadhana has these for parts) particlar here) and is analagos to the 'asis that *e *ant to
prif") and it ripens into the co#plete stage$ And in addition it has preli#inaries and protection
*heel practices 'eforehand) and it has #antra recitation and then conclding practices after*ards$
??
/hs it%s different fro# the si#ple Kalachakra gr "oga practice! in these graded #aterials) the
gr "oga practice that%s in here) there%s a t*o or three page gr "oga practice! it%s different fro#
that$ /he sadhana%s different fro# that 'ecase the gr "oga practice here is jst to 'ild p
positi(e potential! it doesn%t ha(e all these parts$ And it%s different fro# the six session Kalachakra
gr "oga) the six session one in here) 'ecase the six session Kalachakra practice) *hich so#e
people #istakenl" call a sadhana 9 it%s not) is 'asicall" to keep the 19 close 'onds to the fi(e 'ddha
fa#ilies! and in the Kalachakra one it adds certain aspects of the sadhana) like there is an analog"
to death and re'irth in it) and there is the recitation of #antras in it) 't it doesn%t ha(e all the
aspects of the sadhana in ter#s of these for 'ranches that , #entioned6 the Approxi#ation) 1ear
Actalisation) Actalisation) and Creat Actalisation! or the other set of na#es for the#! the
Spre#e /ri#phant Mandala) Spre#e /ri#phant Actions) 2rop >oga) and S'tle >oga$
So a sadhana is the actal fll practice on the generation stage that *e do) and it%s done in addition
to) not as a s'stitte for) the six session$ ,%ll repeat that since so#e people often get confsed6 it%s
done in addition to) not as a s'stitte for) the six session practice$ 1o* as *as explained last "ear
a'ot these six session practices) the Kalachakra one is optional6 if "o *ant to do it) fine! if "o
don%t *ant to do it) fine also$ Bt "o ha(e to do so#e six session practice) and it cold 'e
so#eti#es the Kalachakra one and so#eti#es one of the others) an" co#'ination that "o like! it%s
like a 7hinese #en$ Bt "o ha(e to do so#e six session practice) and a sadhana is the fll
practice *hich is done in addition to it$ &ne can do a six session practice in co##on for all the
different deities that "o%(e recei(ed$ So if "o%(e recei(ed fi(e or 1I different initiations)
inclding Kalachakra) one of these six sessions *ill do) *hether it%s the Kalachakra or one of the
#ore si#ple ones) for all the initiations "o%(e recei(ed! 't one does a separate sadhana practice
for each of the indi(idal deities$ So it isn%t as thogh '" doing one sadhana of one deit" it *orks
to 'e a sadhana for all the different deities! that "o ha(e to do specificall" for each deit"$
1o*) the next +estion is) *here does this sadhana co#e fro#B After the Bddha attained
enlighten#ent) he taght Kalachakra in Soth ,ndia to the first king of Sha#'hala) *ho *as the
#ain person in the adience) *ho *rote do*n the root tantra and the co##entar") and he 'roght it
'ack to Sha#'hala) and neither of these ha(e sr(i(ed$ ;,%# jst going throgh this in 'rief! , think
, *ent throgh it in #ore detail last "ear$= After that "o had se(en kings in Sha#'hala) and then
after the se(en kings "o had the first holder of the castes) *hose na#e *as >ashas) *ho *rote the
7ondensed /antra! and his son .ndarika) *ho *as the second holder of the castes) *rote the
co##entar" called Stainless Light) 8i#alapra'ha in Sanskrit$ 1o* 'oth of these ha(e sr(i(ed)
the 7ondensed /antra and the co##entar" Stainless Light) and the" *ere 'roght to ,ndia and the"
appeared in Sanskrit in the tenth centr"$ And 'oth of these ha(e fi(e chapters! their strctre is
si#ilar! and the first chapter is a'ot the *orld) the second is a'ot the inner circ#stance$ So the
first is oter Kalachakra) second is inner Kalachakra! the third is the initiation) the forth chapter is
on the sadhana) and the fifth is on deep a*areness) *hich is co(ering the co#plete stage and the
reslt$
So or sadhana co#es fro# chapter for of the 7ondensed /antra and the co##entar") except for
the part on the circle of protection 9 that%s the protection *heel 9 and that co#es fro# the third
chapter) the chapter of the initiation$
,n ,ndia ho*e(er) "o had different sadhanas *hich *ere *ritten fro# this root #aterial '" for
different #asters) 'ased on different passages$ So *hen "o look in the Kang"r) in the /i'etan
translations) "o%ll find a'ot for different ,ndian sadhanas) *hich are slightl" different 'ecase
the" pick p fro# different passages fro# this root #aterial) all of *hich can 'e interpreted in
different *a"s and taken in different *a"s$ All of these *ere translated into /i'etan) starting in the
11th centr" 9
?@
9 and so "o find that different co#'inations of the# appear in the (arios lineages that *e get in
the Sak"a) the Kag") and the Celgpa! and as , explained last "ear) since it onl" ca#e to /i'et in
the 11th centr" it *as too late for it to 'e a 1"ing#a trans#ission) since the 1"ing#a
trans#issions) the old trans#issions) *ere all earlier than that) so there%s no 1"ing#a lineage of it
althogh there is a 1"ing#a set of co##entaries and *a" of interpreting it$ 1o* each of these
traditions) the Sak"a) Kag") and Celgpa) has se(eral athors *ho *rote co##entaries to the
7ondensed /antra and to Stainless Light) and *ho *rote (arios sadhanas) taking points fro# here
and there in the different ,ndian (ersions) ela'orating the# and so forth) 't the 'asics and the
strctre is fairl" si#ilar for all of these$ So "o%ll get different sadhanas in different traditions) and
*ithin each tradition "o%ll get different sadhanas) 'ased on the fact that e(en in ,ndia there *ere
for different (ersions of sadhanas$
3hat ,%ll explain is the sadhana in the Celgpa tradition) *hich 9 also these sadhanas are not
nifor#) 't "o ha(e a di(ersit" of the# in ter#s of differences in so#e details$ /he #ain line
then) thogh) *ill 'e the sadhana tradition of Khedrp9je) *ho *as one of the disciples of
/songkhapa) as *as ela'orated '" the Se(enth 2alai La#a$ Khedrp9je *rote the 'ig sadhanas and
the Se(enth 2alai La#a filled in a fe* #ore things to it and *rote the notes in 'et*een the lines
and so forth$ He *rote the extensi(e or the long 'od") speech) and #ind sadhana$ 3ithin
Kalachakra) as "o recall) the #andala has) *ell it%s fi(e store"s high 't it%s 'asicall" #ade p of
three store"s$ /he third store" 9 let%s not get confsed6 "o call things '" different na#es fro# 9 it%s
&KB 9 an"*a") it%s a fi(e store" 'ilding! *e%re speaking a'ot the 'otto# floor is called the 'od"
#andala) the next floor is called the speech #andala) and the next set of floors is called the #ind
#andala! it%s #ade p of three floors$ And that has G?? deities$ And so he *rote the extensi(e
'od") speech) and #ind sadhana) and also the extensi(e #ind sadhana '" itself! 'ecase there%s also
the practice *ith jst the pper three store"s) and that has D8 deities$ And these t*o) these
extensi(e t*o (ersions is *hat is practised '" His Holiness and '" the 1a#g"al Monaster" of His
Holiness! that%s specificall" the text '" the Se(enth 2alai La#a$
Bt) as the First .anchen La#a points ot in one of the sadhanas that he *rote) there are eight
le(els of a''re(iated sadhanas$ So *e ha(e these long ones '" the Se(enth 2alai La#a) and no*
there are short ones! and the short ones) he sa"s) there%s eight le(els of the# that can exist$
/he first is called the 7o9arising for# of Kalachakra) and the 7o9arising is in the for# of a si#ple
cople *ith one face and t*o ar#s) as *e ha(e in the Kalachakra gr "oga si#ple practice here!
and also "o%ll find it in the Kag" sadhanas that *ere prepared for Kal -inpoche%s initiations) '"
Kongtrl -inpoche! those are the 7o9arising for#$
/hen second is the Solitar" Hero for#) *hich is the fll single deit") *ith ?D ar#s and so forth$
/hen there%s a Fi(e 2eit" practice) *hich is the fll cople and the for figres dissol(ed into the
cople) as "o ha(e here in the one that , *as asked to co##ent here6 "o ha(e the Aksho'"a
cople and 8ajrasatt(a cople and the re(erse coples of those) the .rajnapara#ita and 8ajradhat9
ish(ari cople! so it%s the fll cople and for coples dissol(ed in the#! that%s the Fi(e 2eit"
practice$
And then forthl" "o ha(e the 1ine 2eit" practice) *hich is si#pl" the #ain cople and the eight
ladies arond the#! so there%s the 1ine 2eit" practice! that "o ha(e for instance in the six session
that *e do) that%s jst the nine deities$
?D
/hen "o ha(e a /hirteen 2eit" practice) and the /hirteen 2eit" practice is 9 nfortnatel" ,
disco(ered this co##entar" after , had prepared this) so it%s a #isno#er *hen , called the sadhana
here the 1ine 2eit" sadhana) 'ecase it%s not6 it%s actall" a /hirteen 2eit" sadhana$ /he n#'er
nine or thirteen doesn%t appear in the title! , jst added that to #ake it a point of reference! 't *hat
*e ha(e here is actall" a thirteen deit" practice) 'ecase it has those nine figres6 the central
cople) and the eight ladies arond the#! 't then it also has those for coples dissol(ed into the
#ain figres) so for and nine cont as thirteen$
/hen there%s a Se(enteen 2eit" practice) and the Se(enteen 2eit" practice is the nine and the for6
so the #ain cople) the eight ladies arond) the for coples that dissol(e into the#) pls the for
other #ale 'ddha coples! so "o get the fi(e dh"ani 'ddhas in it$ /hat%s the one that the First
.anchen La#a *rote on) *hich , didn%t translate here$
/hen "o ha(e a #ind #andala a''re(iated practice! that%s *ith D8 deities$
And then "o ha(e an a''re(iated practice of the 'od") speech) and #ind #andala all together) *ith
G??$
So the practices 'ild p like that) and so) if "o *ant to) let%s sa") go fro# the 1ine 2eit" ;actall"
it%s /hirteen 2eit" 9 ,%# sorr"6 the one that *e%re doing here=) and "o *ant to go on to the next
le(el to increase) "o don%t ha(e to go all the *a") let%s sa") to the #ind #andala practice of D8
deities) "o can jst add the other for #ajor #ale 'ddha coples into the thing and that%s the next
step$ So there are all these graded practices that one can go throgh$
His Holiness said 9 , asked hi# *hat to teach here) and His Holiness said that it *as 'est to explain
the fll sadhana) the 'od") speech) and #ind one) and then to sho* fro# that ho* this /hirteen
2eit" practice is a''re(iated fro# it) 'ecase then "o kno* the *hole context$ Becase if "o
onl" kno* an a''re(iated sadhana and "o don%t kno* *here it%s co#ing fro#) then "o don%t
reall" appreciate *hat%s going on in the thing! *hereas if "o ha(e a general idea of the fll pictre
of *hat%s going on then "o can appreciate that) *ell) this is jst a little piece of it) and in the ftre
it can 'e expanded and "o kno* ho* the *hole thing fits together$ And 'esides) e(er"
co##entar" is *ritten to the fll thing and nothing is *ritten to an" short ones) general) for
an"thing$ So His Holiness reco##ended that) and /songkhapa hi#self reco##ended doing either
the fll practice or the #ind #andala or) #ini##) to do nine deities! and C"eltsa'9je said in his
co##entar" that the #ore extensi(e the #andala) the #ore extensi(e is the prification) since the
'asis to 'e prified is #ore extensi(e$ ,n other *ords) if "o%re dealing *ith a #ore extensi(e 'asis
in ter#s of the *hole s"ste# of *hat the fll #andala is representing 9 'ecase "o ha(e deities for
all the chakras and all the channels and e(er"thing in the 'od" 9 then since "o%re *orking *ith a
#ch larger 'asis then the prification itself *ill 'e #ch #ore extensi(e$
So *hat ,%ll do is ,%ll tr" to gi(e a general pictre of the fll 'od") speech) and #ind #andala of the
Se(enth 2alai La#a) *hich is 'ased on Khedr'9je%s sadhana! and in detail gi(e the /hirteen 2eit"
;*hich , had called the 1ine 2eit" here= of the /hird .anchen La#a$ And ,%ll follo* the
co##entaries to Khedr'9je%s fll sadhana '" 2etri -inpoche) *hich 9 he had *ritten one of the 9 ,
think he *rote the a''re(iated #ind sadhana in here 9 and this text , stdied *ith Serkhong
-inpoche$ And ,%ll also fill in fro# the co##entar" to Stainless Light '" Khedr' 1orsang C"atso)
*hich is an explanation of #an" points of the sadhana explained differentl" fro# that of Khedr'9
je! and , read this and recei(ed extensi(e ans*ers to #" +estions on this fro# His Holiness$ And
,%ll also fill in fro# se(eral other co##entaries reco##ended '" His Holiness to this sadhana and
these points$ So that gi(es "o an idea of *here #" explanation is co#ing fro#$
?E
Another point that , *anted to #ake 'efore *e get into it is ho* tantra is taght$ 1o* tantra) the
general *a" in *hich tantra is taght is that it sholdn%t 'e presented on a sil(er platter for people)
e(er"thing all prepared and pre9packaged like a /8 dinner$ 2o "o ha(e /8 dinners here in
:nglandB 43e%(e heard of the#$5 >o%(e heard of the#$ So it sholdn%t 'e like that) that
e(er"thing is all laid ot for "o and "o jst get on *ith it$ Bt rather the tradition of ho* to teach
tantra is that it%s taght onl" in 'its and pieces) and it%s p to the stdent to pt in the effort to
organise and to prepare it$ /hat%s *h" , #ade these #aterials here not all read"#ade for practice$ ,
#ean "es the prpose has 'een defeated in ter#s of t"ping this p) 't 'e that as it #a" the point is
9 and) &K) it%s helpfl for the teaching 9 't reall" *hat one shold do) and "o%ll ha(e to do it for
getting into the other (ersions) is pt in the effort "orself to pt it all together$ All the /i'etan
sadhanas are like that6 the" ha(e little Ls in the# of things that are repeated or taken fro# other
texts or other places) and "o%re spposed to pt it together "orself$
And also) in this sadhana) as so#e people ha(e pointed ot) , pt all the na#es in :nglish of the
deities) 'ecase the /i'etan *ill ha(e all the deities in /i'etan) and so if "o find the Sanskrit
na#es easier or *hate(er) change it) pt it 'ack into the Sanskrit na#es$ .t *hate(er is sefl for
"or o*n practice in ter#s of that) in ter#s of (oca'lar") Sanskrit) :nglish! pt the /i'etan na#es)
*hate(er "o like$ Becase as , *as sa"ing) the point of sadhanas and all these practices is to 'ild
p "orself) so#e perse(erance) to pt so#e energ" into it) to reall" *ork at it$
Also the tradition is not to explain e(er"thing all at once) so that those *ho are interested *ill ask
for #ore) and for others jst to explain a little 'it *ill 'e enogh! so that "o don%t jst d#p the
*hole thing on e(er"'od") 't jst gi(e in 'rief different points here and there and let people pt it
together and ask for #ore if the" *ant #ore$ 3hat "o ha(e to do is 'ild p a great deal of
positi(e potential) de(elop enthsiastic perse(erance) patience) discipline) and so forth) and all of
that is 'ilt p in *orking *ith these tantric #aterials and ptting it together and tr"ing to figre it
ot$ ,t%s like in teaching #ath) if "o sol(e all the pro'le#s for the stdents then the stdents *on%t
learn ho* to do it$ ,t%s p to the# to learn to sol(e the pro'le#s) so "o gi(e the# the #aterials)
"o gi(e the# the #ethods) and then "o let the# figre it ot the#sel(es) and it de(elops their
nderstanding and character$ So this is like*ise the approach that%s sed in general in Bddhis#
and +ite particlarl" in tantra$
1o* the sadhana itself has a preli#inar" circle of protection) or protection *heel! circle of
protection pro'a'l" is a little 'it #ore looser ter# that cold co(er all the things that%s in it! and it
has its actal sadhana$ And that preli#inar" circle of protection has 'ilding p t*o 'ontifl
stores) the collection of #erit and insight! so it has that part and also the actal circle of protection$
So these are the parts that *e%re going to find in the sadhana) and it starts off) for 'ilding p the
t*o stores) the t*o collections) *hat *e first start *ith in the long sadhanas is *ith a lineage
pra"er$ All sadhanas start *ith a lineage pra"er$ 3e don%t ha(e it in or short ones) 't "o go
throgh and ha(e a (erse of re+est to all the #asters of the lineage$ /hen) in order to consecrate
the offerings) 'ecase the next thing that *e start in all these preli#inaries is *e ha(e to get all the
offerings read"! in order to 'ild p #erit or positi(e potential *e%re going to do a lot of offerings!
and in order to #ake the offerings) first "o ha(e to prif" and consecrate the offerings! and in
order to do that) "o can%t jst do it as *hoe(er "o are6 "o ha(e to do it as a deit"$
So first "o ha(e to generate "orself as a deit"! and here *e ha(e jst instantaneos arisal$ So it
starts 9 also , gess it%s reall" not necessar" for #e to go throgh and read to "o the sadhana) 't 9
so *e instantaneosl" 'eco#e a Kalachakra) 7"cles of /i#e) *ith one face and t*o ar#s) 'le) etc)
the *a" that the si#ple Kalachakra is6 the right leg is otstretched and is red) the left leg is *hite
and 'ent) and *e%re e#'racing a "ello* 8ish(a#ata) or consort$ So it starts ot *ith 'eing in a
state of (oidness) then "o ha(e the for seats that *e%re al*a"s on6 the #oon) the sn) -ah) and
?6
Kalagni$ -ah is the Cro*ler) eclipsing planet! it%s 'lack! and Kalagni is the Fire of /i#e eclipsing
planet) and that%s "ello*$ So on a green lots *ith a *hite #oon! on top of that a red sn! on top of
that a 'lack -ah! on top of that a "ello* Kalagni$ /hen *e arise as a 'le HH1C! that 'eco#es a
fi(e spoked (ajra) 'le (ajra #arked *ith HH1C! and then it 'eco#es Kalachakra$ So in the fll
for# "o do it like that) and here in the short for# *e jst do an instantaneos arisal as Kalachakra)
jst zapK there "o are$ Bt "o%re on these seats! so "o%re on a green lots) then the for seats$
/hen) *e ha(e the for 9 the offerings$ 1o* offerings are (er" i#portant) and an a*fl lot is going
on *ith these offerings) as "o can i#agine *ith all this s"#'olis# and the detail of it$ ,n general
*e ha(e for t"pes of offerings that are done in tantra6 there%s the oter) the inner) the secret) and
the thsness offerings$
/he oter offerings are offering oter) external s'stances to enjo") to 'e enjo"ed '" or senses$ So
*e offer *ater and flo*ers and incense and all these things! those are oter offerings$ ;/he sond
of the airplane! offer that$=
/hen an inner offering is offering the transfor#ation of inner things) inner things *ithin s! like
here *e ha(e the fi(e nectars) *hich stand for the fi(e aggregates) and the fi(e #eats) *hich stand
for the fi(e ele#ents$ >o can think of the nectars the#sel(es as 'eing internal s'stances in ter#s
of 'lood and rine and faeces and these sort of things) and the #eats like*ise as 'eing internal
s'stances) like horse #eat) elephant #eat) these sort of things) and those are internal o'jects! 't
also "o can think of it in ter#s of *hat the" stand for) 'eing the fi(e nectars are the fi(e
aggregates) and the fi(e #eats are the fi(e ele#ents$ /hat%s here in #other tantra and Kalachakra$
/he secret offering 9 so an inner offering is the offering of the transfor#ation of these inner
s'stances) and a secret offering is the offering of the for 'lisses6 there%s for 'lisses of increasing
intensit"$ And the thsness offering is so#eti#es spoken of in ter#s of the offering of (oidness)
the nderstanding of (oidness) 't #ore sall" and fll" it%s in ter#s of the nit" of the t*o trths$
Becase *hen "o offer the for 'lisses it%s in conjnction *ith (oidness an"*a") so *hen the
thsness offering is done it%s in ter#s of the 'liss and (oid on the one side and the for# of a deit"
on the other side) so the nion of t*o trths is 'eing offered$
And the point of #aking these offerings is to enjo" the# *ithot confsion6 nconta#inated
offerings) *ithot confsion$ So that%s one le(el of nderstanding of *hat is in(ol(ed) the #ost
general le(el of *hat%s in(ol(ed in the for offerings$ &ter offering is offering of oter s'stances
to enjo" *ith the senses! inner is offering the transfor#ation of internal things of orsel(es) either
the li+ids and #eats *ithin or 'od") or the aggregates and ele#ents of or 'od"! and the secret is
in ter#s of the for 'lisses! and the thsness is in ter#s of the t*o trths) (oidness and 'liss on the
one side and 'od" of a deit" on the other$
1o*) on a deeper le(el) the for offerings are in connection *ith the for initiations$ So the oter
offering is in connection *ith the (ase initiation! the inner offering is connected to the secret
initiation! the secret offering is in connection *ith the *isdo# initiation ;ho*%s that for nice and
confsingB Becase *e ha(e a secret offering and a secret initiation! so the inner offering is *ith
the secret initiation and the secret offering is *ith the *isdo# initiation! s"##etr" is stpidK=! and
the thsness offering is in connection *ith the forth initiation$ /he thsness is in connection *ith
the forth initiation) *hich is called) the forth initiationK So#eti#es it%s called the *ord initiation)
't #ost of the ti#e it%s referred to as the forth initiation$
1o* there%s no ti#e to go into all the detail) 't again) to go 'ack to *hat , explained 'efore of the
#ethod in tantra) no* "o shold go pt it together! these are the pieces$ /he pieces are that the
?G
offerings are in connection *ith these initiations) so "o ha(e to pt it together *ith the explanation
of the for initiations in Ch"asa#aja of *hat the"%re prif"ing and *hat t"pe of seeds the"%re
planting to kno* it in general Anntara"oga tantra! and then go into the specific explanation of the
initiation in Kalachakra of *hat the (ase) secret) *isdo#) and forth initiations 9 *hich are the
higher and highest initiations 9 *hat seeds the"%re planting and *hat stages on the co#plete stage
the"%re ripening into) in order to start to pt together ho* each of those offerings is in conjnction
*ith each of those initiations) and to see *hat the" prif" and *hat the" ripen into$
Bt in general) if "o pt a little 'it of it together) the (ase initiation prifies stains of the 'od") so
*e can ha(e a pre 'od") place) enjo"#ent) and actions$ 8ase initiations prif" the 'od" so *e can
ha(e pre 'od") place) enjo"#ent) and actions! so in analog" to the 'asis) *hich is or 'asis le(el
of enjo"ing sense o'jects) and in analog" to the resltant le(el of the pre enjo"#ent of o'jects)
like a 'ddha has pre enjo"#ent of e(er"thing *ithot an" confsion) *e ha(e a path*a" of
#aking oter offerings *hich is si#ilar to 'oth the 'asis and *hat *e *ant to achie(e$ 3e ha(e a
path*a" of #aking oter offerings *hich are seen as the natre of clear light) (oidness) 'liss etc) so
that it prifies the 'asis and ripens into the reslt$ ,n other *ords *e *ant to get rid of jst
enjo"ing things co#pletel" #ixed *ith confsion and so forth on a 'asis le(el) and *e *ant to 'e
a'le to enjo" things *ithot confsion like a 'ddha does) so *e practise the path of #aking oter
offerings and i#agining that *e%re enjo"ing it *ithot confsion) and i#agining that it%s pre and
there%s no li#it to the# and the" ne(er rn ot and things like that) so *e get o(er the confsion
aspect of #iserliness and all this sort of stff) and it acts to prif" the 'asis) or reglar enjo"#ent)
or ordinar" enjo"#ent of things) and ripens into the resltant one of ho* a 'ddha enjo"s things$
So that%s oter offerings! and for inner offerings) the inner offering is in connection *ith the secret
initiation) and the secret initiation is to prif" the speech in general) and specificall" to prif" the
energ" *inds) channels) and drops$ As "o recall) "o taste *ith the secret initiation) "o taste the
'odhicittas) the drops of 'odhicitta) and that 9 throgh taste it prifies the speech 'ecase "o%re
*orking *ith the throat! and since "o%re *orking *ith the drops of 'odhicitta then throgh
experiencing the 'liss throghot the energ" channels in the 'od" it prifies that *hole s"ste#) and
plants seeds to 'e a'le to *ork *ith that s"ste#$
And it has a specific connection *ith t##o) the inner heat generated at the na(el to #elt the
'odhicitta drops to get the for 'lisses at the (arios chakras$ /he parts of the co#plete stage that
the secret initiation plants seeds for are those parts on the co#plete stage *hich are dealing *ith
t##o$ So "o ha(e t##o in Kalachakra! it%s inner heat$ And the inner heat is generated at the
na(el to #elt the 'odhicitta drop$ 1o* this isn%t one of the ?1)6II drops$ >o *old think that
that *as enogh drops) 't in fact there are plent" #ore 'esides that) and so it%s not talking a'ot
those! it%s talking a'ot #elting other 'odhicitta drops$ ,t%s the process 'efore "o start stacking the
?1)6II in order to get all the *inds to dissol(e and to get the fll clear light consciosness and the
fll 'liss! "o ha(e the t##o practices to generate the 'lisses and to get the 'odhicitta to start
#elting and get the 'lisses at the (arios chakras$
-e#e#'er *e had *anted to get in one package the s'tlest clear light consciosness) great
'lissfl a*areness) and the deep a*areness of (oidness! the s'tle consciosness) (oidness) and
'liss! and this t##o helps s to get the 'liss factor) and the 'liss factor is (er" helpfl for getting
do*n to the s'tlest le(el$ So the (isalisations here in the inner offering are all designed to ripen
into the actal t##o practice on the co#plete stage$ Becase as , *as sa"ing) the thing that%ll
reall" get "o into the sadhanas is to realise *hat e(er"thing is ripening into$ So *hat the inner
offering is ripening into is the t##o practice) *hich is the lti#ate significance of sa"ing that the
inner offering is in conjnction *ith the secret initiation) the second initiation) 'ecase that plants
the seeds for that part of the co#plete stage *hich is dealing *ith t##o in Kalachakra$
?8
So) *h" don%t *e first go throgh the actal practice itself) the (isalisationB
>o start *ith consecrating the inner offering6 &M AH HH1C H& HAMKSHA$ >o flick the
inner offering 9 "o ha(e an inner offering cp! it%s i#portant to ha(e 9 if "o%re in a sta'le place
and "o can do it! "o%re not on the road 9 to ha(e a cp *ith so#e tea in it! a 'lessing pill *ill
#ake it e(en 'etter) 't e(en if that%s not a(aila'le at least ha(e a cp of tea or of so#ething like
that) that for#s an actal 'asis$ Again) Serkhong -inpoche sed to point ot "o sholdn%t al*a"s
ha(e "or offerings and e(er"thing jst totall" in "or i#agination) "o shold ha(e so#e sort of
actal referent 'asis for the (isalisation that "o%re transfor#ing and so on! it #akes it #ch #ore
ali(e$ So "o flick it *ith "or forth finger and th#' of "or left hand) &M AH HH1C H&
HAMKSHA6 that%s the seed s"lla'les of the six fa#ilies) *hich are fond on the six chakras$
-e#e#'er *e *anted to get all the *inds to dissol(e into the six chakras) and these are the seed
s"lla'les of the six 'ddha fa#ilies associated *ith the six chakras) and often these six s"lla'les
*ill 'e located on the six chakras *ithin s! so it%s or #ost 'asic #antra that *e%re *orking *ith$
And again "o start to get the idea , think of *h" a'soltel" e(er"thing is #eaningfl on #an"
#an" different le(els$ So "o%re al*a"s *orking *ith this #antra 'ecase it%s starting to connect s
*ith these six chakras$
And "o e#it dakinis of the six 'ddha fa#ilies! so in the (arios) the six colors! "o kno* the
six colors6 the 'lack) red) *hite) "ello*) green) and 'le$ So "o e#it dakinis of the six fa#ilies to
chase a*a" interferences$ ,n the fll (ersion *e ha(e a longer (ajra dakini #antra here) 't here
*e se the six s"lla'les &M AH HH1C H& HAMKSHA$
/hen "o ha(e &M S8ABHA8A SHH22HA SA-8A 2HA-MA S8ABHA8A SHH22H& HAM)
*hich is prif"ing e(er"thing into (oidness) *hich "o al*a"s start ot if "o%re going to transfor#
so#ething6 first let%s get do*n to (oidness) the a'sence of all fantasised *a"s a'ot it) and then
re'ild fro# that$ /hat%s the sa#e process that *e%re sing in ter#s of all this transfor#ation and
prification that *e%re talking) to get do*n to the 'asic le(el of clear light *ith (oidness and then
regenerate ot of that$
So *e do that here) and then6 %:(er"thing 'eco#es tterl" de(oid of fantasised *a"s of existing$
3ithin a state of this total a'sence) fro# >AM 9% /hat%s the seed s"lla'le for *ind$ /here%s a
tre#endos *hole le(el of things going on in the Kalachakra) in the sadhana and in all the
co##entaries and stff) *ith seed s"lla'les and letters and the Sanskrit alpha'et$ /here%s no real
chance to go into it here! that *old 'eco#e +ite co#plicated! 't in an" case >AM is for *ind)
and it%s 'lack) *ith the shape of a 'o*$ So that%s a se#i9circle! the flat side faces to*ards "o and
the rond side faces a*a" fro# "o) and it%s #arked *ith (ictor" 'anners on the sides$ %&n top of it
fro# -AM 9% /hat%s the seed s"lla'le for fire$ %9 co#es a disc of fire) red) trianglar 9% So the one
point faces "o$ ,t%s on top of the *ind$ So the *ind is a half #oon *ith the flat side facing "o!
the fire is a triangle *ith one point facing "o on top of that) and it%s %#arked *ith 'lazing fla#es$
&n this) fro# AH) co#es a grate of three #oist h#an heads) on top of *hich fro# &M co#es a
skllcp *ith a single fissre 9% /hat #eans one crack$ And it%s %9 *hite on the otside) red on the
inside 9% /hat%s for #ethod and *isdo#6 the *hite standing for #ethod) the red for *isdo#$ %9 in
the #iddle of *hich on a lots) red *ith eight petals) fro# A) ,) -,) H) L,) and L,) H) -,) ,) A) co#e
the fi(e nectars def"ing the de#ons and the fi(e fleshes #arked *ith these letters once #ore$%
So *hat "o ha(e is 9 this , #ight as *ell gi(e "o) the #ore detail of *hat it is$ First "o start in
the centre$ >o ha(e the s"lla'le A) an A! and that%s in the natre of Aksho'"a) and it 'eco#es
se#en$ /hat%s in the centre here$ Aside fro# the fact that Aksho'"a is in the centre) *hich he
sall" is) se#en is (er" i#portant 'ecase it%s standing for the 'odhicitta drops that are 'eing
?9
stacked) so that%s thro*n in the centre$ /hen in the east) *hich is the front of the cp) facing
to*ards "o) and there fro# a s"lla'le ,) that%s the letter ,) co#es #arro*! that%s in the natre of
A#ogasiddhi$ ,n the soth ;so "o can figre ot the directions6 if east is in front) is the part that%s
facing in front of "o then soth is the one on "or left) since "o face the thing=) fro# a s"lla'le
-, ;that%s the (o*el) the short (o*el -, in Sanskrit) "o ha(e like in Krishna! rr actall" is the
*a" that it%s prononced 't let%s call it -,=) "o ha(e 'lood) in the natre of -atnasa#'ha(a$ ,n
the north) fro# the short (o*el H) co#es rine) *hich is in the natre of A#ita'ha$ And in the
'ack) in the *est) fro# a short s"lla'le L, ;that%s again the (o*el L,! l) is the *a" that it%s
prononced in Sanskrit) l= co#es faeces) and that%s in the natre of 8airochana$
/hen in the *ind corner ;no*) e(er"thing is codena#es) and again it%s designed for "o to ha(e to
keep an a*fl lot in #ind and to keep "orself (er" alert! so the *ind corner is the north9*est
corner=) and in the north9*est corner) fro# a long (o*el L, co#es an elephant! so it%s elephant
flesh) *hich is 'asicall" the for# of an elephant stffed *ith chopped elephant #eat! is in the
natre of Lochana) one of the consorts$ ,n the po*erfl corner ;that%s the north9east=) fro# a long
(o*el H co#es 'll) and 'll is in the natre of Ma#aki$ /hen in the trthless corner ;that%s the
soth9*est=) fro# a long (o*el -, co#es horse) horse #eat) in the natre of .andara$ And in the
fire corner ;the fire corner is the soth9east=) fro# a long (o*el , co#es dog #eat) in the natre of
/ara$ And then 'ack in the centre) fro# a long s"lla'le A co#es a h#an) and that%s in the natre of
8ajradhat9ish(ari$
So no* "o can pt it together "orsel(es) and dra* it and figre ot *here e(er"thing is) and then
it%ll 'eco#e clear$ /he nectars then are fro# the short (o*els$ /he short (o*els are the #ale
'ddhas! the"%re the seed s"lla'les for the #ale 'ddhas) the short (o*els) and the" stand for the
aggregate *inds) or the aggregates , shold sa"! let%s not j#p ahead! the" stand for the aggregates$
And the #eats co#e fro# the long (o*els$ /he long (o*els are the seed s"lla'les of the fe#ale
'ddhas$ /hat%s ho* "o kno* that the" stand for these (arios #ale and fe#ale 'ddhas) 'ecase
the letters that the"%re generated fro# are the seed s"lla'les of the #ale and fe#ale 'ddhas$ /hat%s
*h" ,%# sa"ing) ho* "o can start to figre e(er"thing ot and pt e(er"thing together) 'ecase
once "o 'eco#e fa#iliar *ith *hose seed s"lla'le is this and that) and *hat the" stand for) then as
"o go throgh the sadhana "o start to recognise *hat%s going on) '" sa"ing) <&h) this is generated
fro# the short s"lla'les) short (o*els) that%s *h")< that%s a confir#ation or a sign of *hen it sa"s in
the co##entar" the"%re in the natre of the #ale 'ddhas! the" are 'ecase the"%re co#ing fro# the
(o*els of it) their seed s"lla'les$ So the nectars are the short (o*els *hich are the #ale 'ddhas
and the aggregates) and the #eats are fro# the long (o*els *hich are the fe#ale 'ddhas and the
ele#ents$ And each of these are #arked *ith those letters again) so it%s sort of like a 'rand na#e in
the#$
%/hen the light ra"s of the HH1C at #" heart 9% >o ha(e a 'lack s"lla'le HH1C at "or heart$ %9
rose the *ind to 'lo*) the fire to 'laze) the ingredients in the skllcp to #elt and 'oil$% So the
*ind starts to #o(e and this *ind #andala nderneath gets the fire to 'rn) and then that gets the
things in the skllcp to #elt and to 'oil! so the" 'eco#e reddish$ /hen *hat%s left ot here 't in
the longer one is that a'o(e all of this next "o get a s"lla'le HH1C) a *hite s"lla'le HH1C)
*hich 'eco#es a *hite (ajra) and this falls into the cp and stirs it) goes arond three ti#es) and it
changes it into the color of the #elted #oon) so *hite$
/hen it sa"s6 %&n the pal#s of #" left) then #" right) then 'oth hands in co##on) and then in their
centre) resting on a #oon) then a sn) then a Cro*ler -ah) then a Kalagni Fire of /i#e eclipsing
planet) are an &M) then an AH) then a HH1C) then a H&) fro# *hich light ra"s 'ea# ot$%
@I
So *hat%s going on here is that *e%re talking a'ot for se+ential things that are happening$ /his
is the a''re(iated (ersion$ /here%s for se+ences$ :ach se+ence has se(eral parts to it6 the hand)
the planet) the s"lla'le) and then *hat it 'rings 'ack) and then *hat it does! so it has fi(e parts to it$
Becase it sa"s here6 on the pal# of #" left) then it has all this other stff) resting on a #oon) then
all this other stff) are an &M) then all this other stff) fro# *hich light ra"s 'ea# ot and 'rings
'ack fro# the hearts of 2ia#ond Strong :nlightening Bod") then Speech) then Mind) and then all
this other stff$ So *hat it is) is that first) fro# the left hand on a #oon is a s"lla'le &M) and then
lights go ot and 'ring 'ack) forth) :nlightening Bod" and then that does so#ething to the
#ixtre$
So *hat%s 'eing a''re(iated here is that if "o ha(e for se+ences) each of *hich has fi(e steps)
"o%re sa"ing the first step for all for se+ences 9 and the first step for all for se+ences is6 on the
pal#s of #" left) then #" right) then 'oth hands in co##on) and then in their centre! that%s the first
step of for se+ences 9 then on a #oon) a sn) a Cro*ler -ah) and a Kalagni Fire of /i#e ;so
that%s the second step of the for se+ences=) are a s"lla'le &M) then an AH) then a HH1C) then a
H& ;that%s the third step of the for se+ences=$
/he first of the for se+ences is 9 "o ha(e to take this apart 9 so6 on the pal# of #" left hand$ So
here "o ha(e for hands6 left) right) 'oth in co##on) and their centre! so take one of the hands)
the first one of the set of hands) for "or first$ /hen "o ha(e for planets) so take the first planet$
/hen "o ha(e for s"lla'les) so take the first s"lla'le$ /hen "o ha(e the hearts of 2ia#ond
Strong :nlightening Bod") Speech) Mind) and 2eep A*areness) so for of the#! so "o take the
first of that) the 'od" one) and it hooks 'ack these nectars and %'" #erging into one *ith these
nectars that are here to 'ond #e close 9% the" do for things6 %prif" the# of their stains 9%) that%s
n#'er one! %increase the# to a'ndance) endo*ing the# *ith a tantalising fla(or 9%) that%s
n#'er t*o! then %#ake the# 'laze *ith radiance 9%) that%s n#'er three! and for) %transfor# the#
into the nectars of deep a*areness nassociated *ith an" confsion$%
So there%s for fnctions$ So "o take first) it%s the first hand) planet) s"lla'le) set of deities) and
fnction! then it%s the second hand) planet) s"lla'le) deit") and set of fnctions! and it goes like that!
that%s ho* it%s a''re(iated here$
So "o start off *ith "or left hand) and on "or left hand "o ha(e a #oon) a *hite #oon! on top
of it a s"lla'le &M ;s"lla'les '" the *a" are al*a"s standing p! not al*a"s) 't practicall" al*a"s
the"%re standing p=) so the &M is standing p! it%s *hite! light goes ot fro# it) 'rings 'ack fro#
the hearts of e(er" 2ia#ond Strong :nlightening Bod" 9 so :nlightening Bod" is a set of deities!
*ell it%s not reall" necessar" to go into tre#endos detail other*ise *e%re ne(er going to get
finished) 't an"*a" it%s a set of deities called :nlightening Bod" deities6 *hite) cople) the #ale is
*hite *ith three heads and six ar#s 9 so it 'rings 'ack the deep a*areness nectars) and it does the
first of these fnctions6 it prifies the# of their stains! so it prifies these nectars! so it #erges into
the#$
/he second is fro# the right hand6 on a sn) there%s a s"lla'le AH) a red s"lla'le AH) and lights go
ot and it 'rings 'ack fro# the heart of :nlightening Speech! sn is associated *ith the speech 9
there%s all sorts of le(els of correlation of *h" these things go together! 't the sn and the s"lla'le
AH is the s"#'ol for speech so that goes together 9 and it 'rings that 'ack and it does the second of
these fnctions6 it increases the# to a'ndance) endo*ing the# *ith a tantalising fla(or$
,ncreasing the# to a'ndance is a (er" i#portant fnction) 'ecase *hat it does is "o i#agine that
the thing can%t rn ot) that no #atter ho* #ch "o offer it *ill ne(er rn ot! *hich is (er" (er"
helpfl for o(erco#ing #iserliness$ , #ean if "o had) let%s sa") a pile of ten pond notes that "o
*ere handing ot to people) if "o kne* that it *as jst a li#ited pile of ten pond notes) "o%d get
@1
a little 'it hesitant a'ot gi(ing too #ch to one or not ha(ing enogh for "orself) or all these sort
of things! 't if "o kne* that it *as infinite) endless) and it *old ne(er rn ot) then it *old
ne(er enter "or #ind to 'e sting"! "o%d jst 'e a'le to gi(e and gi(e and gi(e$ So one de(elops
this sort of thing '" ha(ing this feeling *ith all these offerings) that the" can ne(er rn ot! it
increases it to a'ndance! (er" helpfl$
/hen the third one is on 'oth hands in co##on) *hich #eans in the pal# of the hands) in the
#iddle of the pal#s together) "o ha(e a 'lack -ah disc) and then the s"lla'le HH1C for #ind)
*hich al*a"s goes *ith a 'lack disc of -ah) and then it goes and 'rings 'ack the nectars fro#
:nlightening Mind) and it does the third of these things) *hich is to #ake the# 'laze *ith radiance$
Also "o can do a *hole le(el of explanation of ho* these for fnctions are connected *ith 'od")
speech) #ind6 prif"ing the stains is connected *ith 'od") increase the# to a'ndance is *ith
speech) tantalising fla(or M
9 the top of the hands 9 the *hate(er "o call this) the opposite side of the pal#s 9 "o get a "ello*
Kalagni disc) and fro# that) and on top of it) is a s"lla'le H&) *hich is al*a"s *hat "o find on a
Kalagni disc) and lights go ot) 'ring 'ack fro# 2eep A*areness 9 'ecase "o al*a"s ha(e these
for fnctions6 'od") speech) #ind) deep a*areness) *hich are associated *ith &M) AH) HH1C)
H&) *hich are associated *ith the for #ajor drops) *hich , ha(en%t explained "et) 't an"*a" "o
ha(e for drops of the *aking ti#e) the drea# ti#e) the deep sleep ti#e) and the forth occasion of
'liss$
42id "o sa" there *as a sil(er Ho on top of the -ah discB5 , didn%t sa" sil(er H&) or if , did that
*as a slip of tonge! a "ello* H&$ 4,sn%t that a "ello* HH1CB5 1o) the HH1C is 'lack$ 4&h$5
&M is *hite) AH is red) HH1C is 'lack) and H& is "ello*$ 4So the HH1C%s on top of the -ahB5
/he HH1C is on the -ah$ 4So it%s a 'lack s"lla'le on a 'lack discB5 -ight$ /hese are the sa#e
colors as the faces of Kalachakra) the sa#e colors as the directions of the #andala) *hich are the
sa#e colors as the colors of the sides of Mont Mer) *hich are 9 e(er"thing fits together$
So this deep a*areness 'rings 'ack fro# the H&) a "ello* H& on a "ello* Kalagni disc) 'rings
'ack the deep a*areness) the nectars fro# 8ajra 2eep A*areness$ /he 2ia#ond Strong
:nlightening Bod") those *ere *hite deities! Speech *ere red deities! Mind *ere 'lack deities!
2eep A*areness *as "ello* deities$ And it does the forth of these) *hich is transfor# the# into
the nectars of deep a*areness nassociated *ith an" confsion$
1o* there%s also this *hole 'it of 9 *e ha(e these nectars of deep a*areness$ /hose are *isdo#
nectars) *hich are to hook 'ack in and #erge *ith the nectars that are here to 'ond #e close$ >o
(er" often ha(e this! it%s translated '" a lot of different *a"s$ >o ha(e the s"#'olic 'eings and the
*isdo# 'eings! that%s the sal *a" of translating! or the co##it#ent 'eings and the *isdo#
'eings$ 3ell here "o ha(e the co##it#ent nectar and the *isdo# nectar$ 7o##it#ent actall"
#eans to 'ond "o close) to #ake a close 'ond *ith it) and so it%s the ones that "o%re (isalising
here in front of "o are the ones to 'ond "o close$ ,t #akes a strong co##it#ent *ith it '"
al*a"s (isalising it$ And then the ones of deep a*areness are the actal ones that "o%re 'ringing
fro# the 'ddha fields or fro# the hearts of these deities) and '" #erging into it it sort of #akes it
#ore acti(ated or #ore real) rather than jst in "or i#agination$ ,t has a lot of other s"#'olis#
*hich ,%ll get to later on in the sadhana$ Bt "o sholdn%t think that the co##it#ent ones) the
ones to 'ond "o close) are totall" nreal) and the *isdo# ones are the totall" real ones) 'ecase in
fact *hen it sa"s that on the great of the great stages of the path of acc#lation "o reach a point
*here "o recei(e teachings of 2har#a fro# all different states and things like that! there%s one
point) in the) "o get that in 44B55) and Serkhong -inpoche pointed ot that *hat that is referring to
is that "o can recei(e teachings at that point fro# 'oth the (isalised things and the a*areness
@?
ones) so "o sholdn%t think that one is totall" a'srd and the other one is totall" real! that%s not the
'est *a" of thinking of the#$ Bt rather the co##it#ent ones are the ones that "o practice *ith
to start *ith to #ake a close 'ond *ith it) and then the deep a*areness ones that "o call in is to
allo* "o to go deeper into it and get #ore a*areness and insight and stff throgh it$
1o*) *hat%s the s"#'olis# hereB /he s"#'olis# is the s"#'olis# of t##o$ 3hat *e%re doing
is) it%s not jst a nice (isalisation fro# a 3alt 2isne" cartoon) 't rather all of this is to ripen into
t##o$ And the *a" it ripens is that *e ha(e the *ind #andala nderneath) and the *ind #andala
cases the fire to 'rn) and the fire cases the things in the cp to #elt$ So in t##o *hat *e ha(e
is) the do*n*ard (oiding and the life sstaining *inds are dra*n to the na(el! so the *inds are
dra*n to the na(el! and then '" dra*ing the# to the na(el "o get the fire at the na(el to 'laze6 the
t##o heat$ So '" the *ind #andala 'lo*ing and the fire #andala catching on fire) that%s ripening
into the *inds co#ing to the na(el and that casing the fire at the na(el to ignite$ /hat cases the
ten *inds of the aggregates and ele#ents to cease corsing in an ordinar" *a"$
1o* *e had) on one le(el "o ha(e the #eats and the nectars! on another le(el , said that the"
stand for the aggregates and the ele#ents of the 'od"$ &n another le(el the" stand for the *inds of
the aggregates and the ele#ents$ Becase re#e#'er this #orning *e *ere talking a'ot ho* "o
*ant to get the six *inds) the *inds of the aggregates and the *inds of the ele#ents) to enter into
the central channel and to dissol(e into the six chakras$ So that%s done throgh t##o$ And *hat
*e%re doing '" ha(ing these 9 'ecase so#eti#es "o speak of six and six) or "o can speak of fi(e
and fi(e! here *e%re speaking in this s"#'olis# of the inner offering of fi(e and fi(e 9 so the ten
*inds of the aggregates and the ele#ents are represented *hen the"%re going throgh their ordinar"
*a" throgh the side channels and so forth! that%s in their i#pre aspect) so that%s represented '"
these so9called dirt" s'stances of the faeces) rine) 'lood) se#en) and #arro*) and so forth$ So
*hat *e%re doing is ha(ing the# #elt and 'eco#e nectar) *hich is s"#'olising that the"%re no
longer going in their ordinar" *a") 't 'eco#ing nectar in the sense that the"%re going into the
central channel) throgh t##o$
/hen) the part that%s left ot in the shorter (ersion) is that "o get this *hite HH1C *hich 'eco#es
a *hite (ajra *hich #elts) *hich goes into the nectar and changes it to *hite! and that s"#'olises
the 'odhicitta #elting fro# the practice of t##o$ Becase) t##o6 the fire%s lit at the na(el) the
fire goes p the central channel) the *hite 'odhicitta drop at the top of the head) here s"#'olised '"
the *hite (ajra) then #elts and goes do*n! so here the *hite (ajra goes into the cp$
/hen in ter#s of the de(oid for# that "o get at this stage of t##o on the co#plete stage) "o
ha(e the deep a*areness aspects #erge *ith the ones to 'ond s close$ So it%s *orking *ith the
de(oid for# that "o get at this stage ;'ecase "o get de(oid for#s at all these stages on the
co#plete stage= and speaking in ter#s of ha(ing that 'eco#e #ore real as it *ere$ And then "o do
this *hole prification *ith the 'od") the increase *ith speech) 'lazing *ith the #ind) and
transfor#ation *ith deep a*areness! these for fnctions *hich are like*ise in conjnction *ith
this de(oid for#! *orking *ith the 'od") speech) #ind) deep a*areness aspect of that$
So *hen "o%re doing it it%s in conjnction then *ith ripening into this *hole process of t##o
'lazing) 'odhicitta #elting) the *inds of the ele#ents and the aggregates represented '" these
s'stances in the cp #elting) transfor#ing ;#eaning going into the central channel=! ot of it
getting the de(oid for# as a reflection of the *inds going in and *hate(er le(el of clear light "o
get at that ti#e) or nderstanding of (oidness that "o get at that ti#e) ha(ing as a reflection of that
a de(oid for#! and then the deep a*areness ones #erging *ith that) *ith its aspects of 'od")
speech) #ind) and deep a*areness$
@@
And that 'od") speech) #ind) and deep a*areness as , said is in association *ith these for drops of
the for occasions$ Becase *e al*a"s speak of 'od") speech) #ind) and deep a*areness in
Kalachakra rather than jst 'od") speech) and #ind as *e ha(e in the other tantras$ So the for
drops are the *aking drop at the forehead) *hich is also called the 'od" drop! the drea# drop at the
throat) *hich is also called the speech drop! the deep sleep drop at the heart) *hich is the #ind
drop! and the forth occasion drop) or the drop of sexal cli#ax) at the na(el) *hich is for deep
a*areness$ And these drops aren%t in(ol(ed in the ?1)6II drops! the"%re not in(ol(ed in the drops of
'odhicitta #elting *ith t##o! it%s "et another classification and discssion of drops$ /he" are
places *here "o ha(e *inds that are nor#all" collected in the# ha(e the propensities or the
instincts for the decepti(e appearances of those for occasions$ 47an "o sa" that againB5 /he
drops are the location) these for drops are the location) of *here "o ha(e (arios *inds and
consciosness associated *ith the *inds pon *hich "o ha(e the instincts for the decepti(e
appearances of these for occasions$ So that *hen the energ" collects at the drop at the forehead
then it sort of acti(ates that) so "o get all the decepti(e appearances and grasping and all that
'siness of *hen "o%re a*ake! and *hen it gathers at the throat then "o get all that of the drea#
state) all the appearances and grasping in the drea# state! at the heart the appearances of *hen
"o%re in deep sleep! and at the na(el the appearances and so forth *hen "o%re in a state of ecstas")
of cli#ax$
Bt on the 'asis of those for drops and of the dissoltions that are occrring not specificall" at the
drops 't in conjnction *ith these for drops ;the dissoltion is at the six chakras) so it gets a little
'it co#plicated=) 't in an" case the point is that "o can generate fro# dissol(ing the *inds and
focsing at the clear light) in ter#s of these for drops) "o can generate the for 'odies of a
'ddha$ So in conjnction *ith the drop of the 'od") *hich is at the forehead) that *ill gi(e rise 9
the clear light that one gets in ter#s of that drop) can appear in the for# of nir#anaka"a) the 'od"
of a 'ddha$ /he one at the throat) the clear light that%s experienced in ter#s of that drop can
appear in the for# of sa#'hogaka"a) so that%s *here the sa#'hogaka"a co#es fro#$ /he clear
light experienced in conjnction *ith the heart gi(es rise to the dhar#aka"a) *hich *old 'e the
#ind of a 'ddha) the o#niscient #ind of a 'ddha$ And the clear light experienced in ter#s of the
na(el drop) the 'liss drop) of the forth occasion) *old gi(e rise to the s(a'ha(aka"a) the natre
'od"$ /he natre 'od" in Kalachakra is not talking a'ot the (oidness of the #ind) as "o ha(e in
the other s"ste#s) 't it%s talking a'ot the 'liss of the #ind! so 'eing the 'liss of the #ind it%s
so#ething *hich is a changing pheno#enon) so it%s different fro# the other tantras$ 47hangingB5
7hanging$ ,t%s an affected pheno#enon) a conditioned pheno#enon$
So "o ha(e an a*fl lot that%s going to repeat throghot the sadhana) of dealing *ith the for6
either the for places) of the forehead) throat) heart) and na(el! or the &M) AH) HH1C) H&) al*a"s
placing those for s"lla'les on e(er"'od") instead of jst three$ /hat%s for prif"ing those for
drops of those for occasions) so that ot of the# "o can get (ajra 'od") speech) #ind) and deep
a*areness) 'eing the for 'odies of a 'ddha$ So that%s *h" "o ha(e all this stff here of fro#
:nlightening Bod" this co#es) and :nlightening Speech this co#es) and :nlightening Mind and
:nlightening 2eep A*areness) and *ith those for s"lla'les) and all that 'siness) is all to again
ripen into 'eing a'le to prif" the stff that%s going on *ith these drops so that 'ased on the clear
light that one experiences *ith those drops one gets the for 'odies of a 'ddha$ B" the *a") those
for drops go a*a"! there%s nothing sper a'ot those drops$ 3hen it *as #entioned that the 'od"
dissol(es) the corporeal #atter) the rogh #atter) of the 'od" dissol(es *hen one 'eco#es a
'ddha! inclded in that) *hat dissol(es is "or ?1)6II drops) the" all dissol(e) the" don%t sta" in
'ddhahood) and these for drops of the for occasions) the" go as *ell$ All "o%re left *ith is the
de(oid for# itself! that%s the 'od" of a 'ddha$ Bt on the 'asis of it "o *ork as the path! the"%re
@D
part of a path$ /he clear light is part of the path that one can get fro# these for drops) 't the
drops the#sel(es aren%t part of a path! the drops are jst netral$
4,s it a different clear light for each dropB5 1o$ ,t depends) *hat "o sa"$ 8oidness is different! the
'asis of (oidness is different) so in one sense one can sa" the"%re different$ So the 'asis for the
location of *hat one is focsing on or *hat one is *orking *ith to get the clear light #a" 'e
different) 't it%s clear light appearing as nir#anaka"a) clear light appearing as the sa#'ogaka"a)
clear light itself as the consciosness) the o#niscient consciosness) and clear light itself as 'eing
the 'lissfl aspect$ So *orking *ith those things$
So this inner offering is so#ething *hich is reall" +ite profond) 'ecase it%s dealing *ith all these
different le(els of s"#'olis# and ripening into all these different things) if "o%re a*are of *hat%s
going on *ith the thing$ ,t%s like #aking t##o) it%s like dissol(ing the fi(e aggregate and fi(e
ele#ent *inds) getting the 'odhicitta to #elt so that "o get 'liss *ith the (ajra falling into it)
getting a (oid for#) and ha(ing the 'od") speech) #ind) and deep a*areness aspects acti(ated
*ithin it so that one can then *ork to get the for 'odies of a 'ddha$
4/he B is *hite) red) and 'le) or 'lackB5 Black$ ,t%s not co#ing ot of "o$ >o%re not in(ol(ed in
this at all! "o%re jst the one *ho%s consecrating it fro# "or hands! it%s going to the hands$ 4Coing
in the handsB5 >o ha(e a *hite #oon *ith a *hite &M! lights go ot fro# that to the *hite 8ajra
Bod" deities) 'rings 'ack fro# their heart the *isdo# nectars of (ajra 'od") *hich *old 'e *hite)
and that goes into the cp$ ,t doesn%t go into "o$ /hen fro# "or right hand "o ha(e a sn disc) a
red AH! red lights go ot fro# that to these red deities ot there) 8ajra speech) 'rings 'ack the red
nectars fro# the#) and that goes into the cp and increases it$ And then on 'oth hands "o ha(e a
'lack disc *ith a 'lack HH1C! 'lack lights go ot and 'ring 'ack the 'lack nectars fro# the 'lack
deities and that goes into the cp and #akes it 'laze! so for #ind$ And then fro# the 'ack of "or
hands a "ello* disc) a "ello* planet *ith a "ello* s"lla'le H&! "ello* lights go ot and 'ring 'ack
"ello* nectars fro# "ello* deities! that goes into the cp and does the last thing *hich transfor#s
it) does the final transfor#ation into deep a*areness$
1ext thing that "o ha(e in the longer (ersions is the consecration of the (ajra and 'ell! *e don%t
ha(e it here in or short (ersion$ ,n other Anntara"oga tantras it%s *ith 'eing #indfl of the
significance of the (ajra and the 'ell$ Here in Kalachakra *hat *e do is *e generate the (ajra and
the 'ell into deities6 so the (ajra is generated as 'le 8ajrasatt(a! in Kalachakra 8ajrasatt(a%s 'le)
three faces) six ar#s) *ith his green consort! and the 'ell is into 'le .rajnapara#ita) a fe#ale
deit") also six 44threeB55 faces) six ar#s) *ith her #ale consort) *ho%s green$ And the"%re generated
in these deities 9 into (oidness) then as the deities! then "o 'ring the deep a*areness deities or the
*isdo# 'eings into the#! "o 'ring the initiating deities! the" get initiation! "o #ake offerings to
the#! and then it transfor#s 'ack into the (ajra and the 'ell! and then "o%re #indfl of their
significance$ So the (ajra is the deep a*areness of great 'liss) so it%s the 'lissfl a*areness) and the
'ell is the discri#inating a*areness of (oidness$ So jst to keep #indfl of the (ajra and 'ell$
/hen *hat happens is the consecrating the oter offering! that *e ha(e in or short (ersion$ And
the oter offerings) these are to the self generation$ 3e%re going to ha(e offerings that are #ade to
orsel(es and offerings that%s going to 'e #ade to gests that are going to 'e 'roght in later$ So
the ones to orsel(es are called the offerings to the self generation) and the front generation *old
'e the deities that are going to 'e 'roght in later$
So *hen *e consecrate these oter offerings here *e do it for 'oth of the# together$ And the
(isalisation for it is +ite si#ilar$ 3e ha(e &M AH HH1C H& HAMKSHA) so it%s the sa#e 'it
*ith the six s"lla'les) the six chakras) the six dh"ani 'ddhas! dakinis go ot) chase a*a"
@E
interferences! then there%s the (oidness #antra) then e(er"thing%s (oid$ 3ithin this total a'sence)
fro# S.HAM co#es 'o*ls of precios cr"stal$
S.HAM is the first s"lla'le of the Sanskrit *ord spharana) *hich #eans cr"stal) *hich is *hat the
'o*ls are #ade of) and so this is (er" cle(er6 *hat it%s doing is generating the 'o*ls fro# their first
initial of the Sanskrit na#e for the#) and that indicates that e(er"thing exists '" #ental la'elling$
:(er"thing exists in ter#s of na#es and concepts and la'els) and that%s signified '" the# arising
ot of the first s"lla'le of their na#e$
%9 'road and expansi(e) inside of *hich fro# the #elting of the initial s"lla'le of their na#e 9% So
again) like Argha# *old co#e fro# A) and Candha# *old co#e fro# CA) like that) so again
indicating e(er"thing exists '" #ental la'elling$ %9 fro# the #elting of the initial s"lla'le of their
na#es) adorned *ith a nasal sffix dot$%
A nasal sffix dot is 9 the *a" that it%s *ritten in Sanskrit) and also in /i'etan "o ha(e ;the std" of
Kalachakra '" the *a" in(ol(es the *hole std" of gra##ar as *ell) and #an" #an" points fro#
Sanskrit gra##ar co#e p in it=) 't at the end of s"lla'les "o can so#eti#es ha(e a dot on top
*hich indicates that it ends *ith a nasal sond) like HH1C6 it%s not reall" HHM) 't it%s HH1C) or
HHM) HH1C! an" of these sort of # *ith a dot or ng *ith a dot at the end of things$ /hat%s not
*ritten as a separate letter in /i'etan or in Sanskrit! it%s jst *ritten as a dot on the top$ And other
ti#es "o%ll ha(e *hat , call here an aspirated sffix colon! and the colon are t*o dots) like a colon
in :nglish pnctation) *hich is pt at the end of a *ord$ Hsall" it%s transliterated as H *ith a dot
nderneath it$ , transliterate it here '" actall" ptting a colon) 'ecase that%s the *a" that it
appears$ And so one is *ith one dot on top) and the other is *ith t*o dots to the side) and that of
corse has a tre#endos a#ont of s"#'olis#6 of one dot as opposed to t*o dots) odd n#'ers
and e(en n#'ers) (o*els consonants) #ethod *isdo#) the *hole 'it! *hich if "o jst lea(e it as
# *ith a dot and h *ith a dot nderneath it "o lose that *hole le(el of s"#'olis# of *hat%s going
on fro# the point of (ie* of gra##ar$
So it%s a sffix dot) so it%s these 9 like S.HA) it *old 'e the first s"lla'le of spharana) and it has a
dot on top of it6 S.HAM$
Fro# this %9 co#e the ite#s for offering and the di(ine offering #aidens$ B" self natre the" are a
total a'sence and a great 'lissfl a*areness) in aspect ite#s for offering and di(ine offering
#aidens) and their fnction is as o'jects to 'e enjo"ed '" the six senses to enhance a distingished
'lissfl a*areness nassociated *ith an" confsion$%
So "o ha(e generated the deit") an offering goddess) and she%s holding the o'ject that she%s
offering$ So here *e generate the#$ /here%s no ti#e for #e to go throgh the #dras! that "o can
learn fro# Ceshe9la or later on or *hate(er$ Argha# is *ater to drink) .ad"a# is *ater to *ash the
feet *ith) .rokshana# is *ater to sho*er *ith) sort of refresh oneself) to sprinkle *ith) and
A#cha#ana# is *ater to rinse the #oth *ith$ /hat%s the csto# that *hen an ,ndian gest *old
co#e "o *old gi(e the# *ater6 first gi(e the# so#ething to drink) then the"%d take off their
shoes) let the# *ash their feet) gi(e the# a sho*er) then "o gi(e the# so#ething to rinse their
#oth 'efore the" *old start to eat! the sort of hospitalit" that one *old sho* in an ,ndian ho#e)
*e do the sa#e thing) 'ecase all of this after all *as introdced in ,ndia$ And it%s not clear in an"
of the co##entaries *hat color those offering goddesses are) so , don%t kno*$
/hen the next t*o "o ha(e Candha# and .shpa#6 those are 'lack deities) 'lack goddesses) so
associated *ith the ele#ent *ind) and Candha# is perf#e and .shpa# is flo*ers) a flo*er
garland! so those t*o are associated *ith *ind$ ,%ll jst explain it here for the first one and then "o
@6
can get the pictre fro# that$ ,t%s the ele#ent *ind) so *ind is associated *ith the s#ell) so "o
ha(e perf#e and also flo*ers) the s#ell of flo*ers$ /hen 2hpa# and 2ipa# are the next pair6
those are red) the ele#ent of fire) and 2hpa# is incense) it%s 'rning) and 2ipa# is 'tterla#p)
for light$ /hen the next pair is Akshata# and 1ai(id"a#6 the"%re *hite) so the ele#ent is *ater)
and Akshata# is frit and 1ai(id"a# is food) a 'o*l of nectar$ /hen Las"a# and Has"a# are
"ello*6 the ele#ent of earth) and Las"a# is flirting 9 she #akes all sorts of gestres and stff to
flirt *ith "o as an offering of that) and Has"a# s#iles) she%s the one *ho s#iles) an offering of
s#iling$ So the"%re "ello* *ith the ele#ent of earth$ /hen "o ha(e 8ad"a# and 1rit"a#6 those
are green for the ele#ent of space) and 8ad"a# is actall" c"#'als) so it%s a t"pe of #sic)
instr#ental #sic) and 1rit"a# is dance) dancing) she does a dance$ ;43hatB5 .ardon #"
A#erican accent6 darnceK= And then the last pair is Cit"a# and Ka#a#6 the"%re 'le) for the
ele#ent of deep a*areness) and Cit"a# sings a song) she sings) the offering of song) and Ka#a# is
to e#'race$
So "o see all these offerings are 9 e(er"thing is associated *ith the ato#s as *ell$ :(er"thing is
#ade p of ato#s of the six ele#ents) *hich then *ill correlate *ith the six chakras) and the *inds
of these ele#ents and all this stff) and e(er"thing al*a"s has the colors of these ele#ents) so here
or t*el(e offering goddesses are di(ided into pairs for each of the ele#ents$ ,n the longer sadhana
"o%ll also ha(e six #ore ladies *ho are generated) offerings of .shpe) 2hpe) Aloke) Candhe)
1ai(id"a) and Sha'da6 the ones that *e sall" get in all the other Anntara"oga practices as *ell$
So an additional offering of .shpe) flo*ers! 2hpe is incense! Aloke is again light! Candhe is
perf#e! and 1ai(id"a is food! and Sha'da is #sic$ So "o get that in addition$
After that then in the longer (ersion *hat "o get is a 8ajrasatt(a #editation for prification after
"o%(e consecrated the offerings$ 3e%(e consecrated the inner offering) consecrated the (ajra and
'ell) consecrated the oter offering) and no* *e do 8ajrasatt(a! and that%s preceded '" a #andala
offering for *hich "o call forth the sorces of safe direction in order to #ake a #andala offering
to it$ So "o call forth a fll #andala of Kalachakra) *ith the gr insepara'le fro# the deities in
it) and "o offer a #andala$ Becase) , *as sa"ing *ith the preli#inaries) *e al*a"s do all the
preli#inaries as part of the sadhana) so here *e%re doing #andala and *e%re doing 8ajrasatt(a$ So
"o offer the #andala to the Kalachakra #andala) the gr9deit" in front of "o) and the #andala is
of the *orld s"ste# of Kalachakra as descri'ed in the first chapter of the root tantra) so it%s not
exactl" the sa#e as the *orld s"ste# in the A'hidhar#a$ And again there%s no ti#e to descri'e
that) 't it%s slightl" different ho* the continents are arranged) and Mont Mer 9 althogh it has
Mont Mer and the continents 't it%s a little 'it different$ /hen "o do the 8ajrasatt(a #editation)
and that "o%re all fa#iliar *ith$ /he onl" difference here is that 8ajrasatt(a is 'le) not *hite)
three faces) six ar#s) and he has a green consort$
43hen *e do 8ajrasatt(a #editation *e can (isalise orself as Kalachakra $$$$$B5 3ell) in an" of
the 8ajrasatt(a ones that "o do 9 here *e%re still the si#ple cople that *e started in the 'eginning
as) 't *hene(er "o do 8ajrasatt(a #editation "o%re spposed to loosen the pride) or the feeling
that "o%re the deit"$ 41o) 'ecase , did 2orje Se#pa and Herka and prif" $$$) and to kno* if
this $$$B5 Bt *hen "o *ere doing that *ere "o (isalising "orself as an"thing) or jst in "or
ordinar" for#B Hsall" it%s in jst in "or ordinar" for#) 'ecase "o%re not an actal pre deit"! if
"o *ere a pre deit" "o don%t need an" prification$ So if it%s part of a sadhana and "o%(e 'een
(isalilsing "orself as the deit") at that point "o loosen the feeling of reall" 'eing the deit" so that
"o can do the *hole prification 'siness$ 41o) 'ecase $$$$$$! also , think , a# not Herka) 't ,
*as Herka) and prified '" 2orje Se#paB5 -ight) so *hen "o%re doing that) althogh "o #a"
i#agine that "o%re Herka) "o don%t reall" feel that "o%re pre Herka$ ,f "o felt that "o *ere
the pre Herka) "o don%t need prification$ 44,nadi'le +estion55 Bt the point is) don%t
e#phasise the (isalisation of "orself as the deit"! that%s not the i#portant point here$ /he
@G
i#portant point is to prif" "orself$ 4, think the +estion is *hether it%s a si#ilar sort of
8ajrasatt(a practice$5 >es$ ,t%s exactl" the sa#e$ ,t%s the sa#e 8ajrasatt(a practice) except that
8ajrasatt(a isn%t *hite) and doesn%t ha(e one face and t*o ar#s! he%s 'le and has three faces and
six ar#s) and has a green consort$ Aside fro# that it%s the sa#e$ And done *ith 8ajrasatt(a$ :(er"
sadhana has 8ajrasatt(a) done *ith e(er" single deit"$ So *hether "o%re Ch"asa#aja)
>a#antaka) /ara) 8ajra"ogini) Kalachakra) *hoe(er "o are) "o ha(e 8ajrasatt(a as part of the
sadhana in the preli#inaries here$ >o ha(e all of this stff as part of the sadhana! all the sadhanas
are the sa#e) 'asicall"6 lineage pra"er) generate "orself as a deit") consecrate the inner offering)
do the (ajra and 'ell ;althogh sall" the (ajra and 'ell co#es 'efore the inner offering) 't the
order doesn%t reall" #atter=) the inner offering) then there%s this 'lessing of the oter offering)
8ajrasatt(a #andala) 8ajrasatt(a! it%s the sa#e$
/hen at the end of it) at the end of this 8ajrasatt(a) in the long (ersion) since the next thing that "o
ha(e is the 'ilding p of the t*o collections) then the sorce of safe direction 9 this Kalachakra
#andala that *e did the #andala offering to) and that%s sort of or refge in front of s *hile *e do
8ajrasatt(a 9 either that%s dissol(ed into s) or it%s kept there and for the 'ilding p of the t*o
collections that co#es next that refge #andala in front of s *ill then dissol(e into the 'ontifl
field that *e pt in front of s) the tree) so#eti#es called the field or *hate(er$ So *e called forth
a Kalachakra #andala and #ade the #andala offering to it! it *as or refge as part of the
8ajrasatt(a! then since the next thing that co#es is 'ilding p the t*o collections) for *hich "o
ha(e a field of #erit in front of "o *hich is another Kalachakra #andala) either the one fro# the
8ajrasatt(a dissol(es into "o and then "o get a ne* one) or the one fro# 8ajrasatt(a jst goes p)
the ne* one co#es in) and the t*o #erge$ ,t can 'e done either *a"$ Bt here in the 1ine 2eit"
practice it%s all o#itted so *here it *old occr again the circle of protection sffices! in other
*ords *e%ll get so#ething si#ilar to it later on) 't here in the 'rief one all of this is left ot$ So all
*e had in the 'rief one *as the self generation) the consecrating of the inner offering) and the
consecration of the oter offering) and *e%ll go directl" to the circle of protection$
So *e%ll 'reak here for tea$
4MA12ALA &FF:-,1C5
3e ha(e 'een going throgh the 'eginning part of the sadhana) *hich had the circle of protection
and then the actal sadhana! and the circle of protection had all these preli#inaries for 'ilding p
the t*o stores of these t*o collections of #erit and insight) and then the actal circle of protection$
And *e%(e 'een going throgh the part for 'ilding p the t*o 'ontifl stores of positi(e
potential and deep a*areness) the collections of #erit and insight$ And here that had the lineage
pra"er! one transfor#s into a deit" in order to 'e a'le to consecrate the offerings *hich are going to
'e sed for 'ilding p positi(e potential! then *e consecrated the inner offering! then there *as
the consecration of the (ajra and 'ell) the consecration of the oter offering) and then a #andala
offering) and 8ajrasatt(a prification! and after that co#es the actal 'ilding p of the t*o
collections) *hich are like*ise o#itted fro# the shorter (ersion here$ Bt in the longer (ersion
the" actall" co#e t*ice) and so here it co#es jst after the circle of protection in its second place)
and so it%s left ntil then$ So *hat *e go then is directl" into the actal circle of protection itself$
1o* the circle of protection has three le(els of extensi(eness in *hich it%s done) and here in or
1ine or /hirteen 2eit" practice *e do the shortest (ersion$ /he fll (ersion of it has t*o aspects to
it$ &ne is a protection of oneself) and then for protection of the place there%s the #editation on the
circle of protection) it%s called$ So *e ha(e a protection of orself and then a circle of protection
arond s! so the t*o parts$ For the protection of oneself it has (arios sections$ First *e ha(e a
@8
cleansing of 'od") speech) #ind) and deep a*areness! this forso#e that *e al*a"s get in ter#s of
the drops and for getting the for 'odies$
Bt 'efore *e can do this) since in the a''re(iated (ersion *e ha(e no 'ild p of the t*o
preli#inar" stores of the collections of #erit and insight 'efore) *e ha(e to fill in generating
orself in the for# that *e *old 'e at the end of that$ ,n other *ords) since there%s a lot of stff
that%s left ot here) in *hich *e change or aspect) then *e ha(e to fill in changing or aspect to
catch p to *here *e *old 'e *hen *e start this$ So "o ha(e to fill that in$ And *hen *e
consecrated the inner and oter offerings) *hich is all *e ha(e in the short one here) *e *ere the
si#ple cople) the si#ple deit" *ith one face) t*o ar#s) and a consort! 't here *hen "o 'ild p
the t*o stores) the t*o collections) *e%re jst the si#ple #ale *ithot the consort$ /hat "o%ll find
in all the sadhanas for the 'ilding p of #erit) for so#e reason! , don%t kno* *h"$ >o%re jst the
si#ple deit" *ithot consort$ So here *hen *e start the a''re(iated circle of protection "o ha(e
to transfor# into jst 'eing the si#ple deit") one face) t*o ar#s) *ithot a consort$
/hen *e ha(e the cleansing of 'od") speech) #ind) and deep a*areness) *hich is done *ith a
#antra) and this #antra does all for of the# in general$ So that%s this &M AH HH1C H&
HAMKSHA .rajnopa"a At#aka$ &M AH HH1C H& HAMKSHA6 the six s"lla'les for the six
'ddha fa#ilies) and the six chakras$ .rajna9pa"a6 that%s #ethod and *isdo#! .rajna is *isdo#)
Hpa"a is #ethod$ At#aka6 , a# that$ Ka"a 8ak 7itta Anana Adhipati6 Ka"a is 'od") 8ak is speech)
7itta is #ind) Anana is deep a*areness) Adhipati is & Lord) of 'od") speech) #ind) and deep
a*areness$ Ma#a Ka"a 8ak 7itta Anana 8ajra#6 #ake #" 9 Ma#a is #" 9 Ka"a6 'od"! 8ak6
speech! 7itta6 #ind! Anana6 deep a*areness! (ajra$ Make #" (ajras of 'od") speech) and #ind
44 and deep a*areness55$ 8ajra A#rita S(a'ha(a# Kr Kr6 #ake it (ajra nectar) S(a'ha(a#6 in
the natre of (ajra nectar! Kr Kr is to do that$ Skandha6 #" aggregates! 2hat6 the cogniti(e
spheres! A"atana#6 the cogniti(e sorces! 1ih S(a'ha(a# S(aha6 are *ith the natre of non9tre
existence$ So it%s a general prification of cleansing this 'od") speech) #ind) and deep a*areness$
So it%s sa"ing6 <& Lord of 'od") speech) #ind) and deep a*areness in the natre of #ethod and
*isdo#) #ake #" (ajra 'od" speech #ind and deep a*areness into a natre of (ajra nectar$ /he
aggregates) cogniti(e sorces) and senses are all *ithot tre existence$< So it%s jst a #antra$ >o
jst think of the #eaning$
/hen *e ha(e at the cro*n of #" head a 8AM) that%s the seed s"lla'le for *ater) transfor#s to
'eco#e the s"#'olic disc of a dia#ond strong #oon in its fll 16 parts$ /hat%s like 'odhicitta$
Bodhicitta gro*s to its 9 on the external le(el "o ha(e the #oon gro*s fll in 1E da"s) and the
16th 9
9 has for parts) so "o get 16 parts of fll 'liss$ And so *e ha(e like that external) internal) and
alternati(e le(els of the 16 part fll #oon) dia#ond strong #oon s"#'olising the reglar #oon
externall"! the 'odhicitta) the force of *hite 'odhicitta) se#en in a "ong #an! and then the *hite
'odhicitta in ter#s of the experience of 'liss in e(er"one) in ter#s of gro*ing fll$ So6 %/his prges
#" 'od" three ti#es) fro# the cro*n of #" head to the tip of #" toes) like a snake shedding its
skin) so that #" 'od" trns *hite like the s"#'olic disc of the #oon$% So "o jst ha(e the *hite
disc go p and do*n like an ele(ator throgh "or 'od" three ti#es) and it prifies e(er"thing and
"o 'eco#e fll of *hite light$ So that cleanses the 'od") and &# S(a'ha(a Shddha Sar(a
2har#a S(a'ha(a Shddho Ha#) that%s the (oidness #antra) *hich cleanses the #ind$ So in this
*a" *e ha(e all these different cleansings of 'od") speech) #ind) and deep a*areness$
/hen the next three things that happen are not in or short sadhana) 't *e get a setting ot of the
six fa#ilies$ So *hat it is) this is to trn a*a" har# fro# ghosts etc to the three gate*a"s of or
'od") speech) and #ind$ So fro# seed s"lla'les *e get the six 'ddhas) onl" the #ale ones) at the
@9
six chakra places$ And as , *as explaining 'efore) an" ti#e that *e (isalise (arios deities at or
chakras) that%s for 'eing a'le to tap into those chakras so e(entall" *e%re a'le to dissol(e the *inds
there$ So *e set ot the six fa#ilies '" generating the six 'ddhas on or six chakras$
/hen *e get another prification of 'od") speech) #ind) and deep a*areness$ And first) *e%re
going to #ake a #dra *ith or hands6 or hands are going to trn into a (ajra$ So *hat happens is
first "o *ash "or hands s"#'olicall") and recite a #antra and r' "or hands 'ack and forth) and
then for #aking the #dra "o generate the 1E short (o*els on the left hand finger joints) and the
1E long (o*els on the right hand finger joints$ And these are associated *ith the 1E da"s of the
gro*ing fll #oon and then the 1E phases of the *aning #oon) the letters associated *ith the dates
of the #onth! and there%s a *hole tre#endos le(el of correlation that goes on in ter#s of the letters
of the Sanskrit alpha'et) here particlarl" the (o*els) and the dates of the #onth$ ,n fact one *hole
'ranch of Kalachakra astrolog" is called Arising fro# the 8o*els) and it%s a *hole thing that
in(ol(es the correlation of (o*els *ith the dates of the #onth and then *ith people%s na#es and the
hors of the da" and so on) and it%s a *hole science$ So "o generate the fifteen (o*els on each
side) on each of the hands) and then that changes into) *ith (arios (isalisations 9 it%s not
necessar" to go throgh the *hole thing 9 't an"*a" e(entall" it 'eco#es a (ajra$ /hen it sa"s
"o 'righten or 'less all "or li#'s *ith a #antra and #dra) *hich is 'asicall" holding the (ajra
#dra! "o toch this to all the different parts of "or 'od" *hile "o sa" a #antra) so it%s another
*a" of protecting oneself *ith (ajra! and then "o ass#e the self estee# *ith a #antra and
e#'racing #dra$ So it%s another *a" of prif"ing 'od") speech) and #ind '" generating "or
hands as a (ajra and ha(ing it go on different parts of "or 'od"$
/hen the next thing that "o ha(e is setting ot the six li#'s) it sa"s) *hich is arranging sets of
s"lla'les on six places of the 'od"6 that%s at "or heart) and head) and cro*n of the head) "or
li#'s) "or e"es) and "or *hole 'od"$ And "o toch it *ith another #dra and then do another
#antra) and this is a little 'it si#ilar to the 'od" ar#or that "o get in Herka and 8ajra"ogini! if
an" of "o are fa#iliar *ith that practice) "o also ha(e the setting of s"lla'les in jst a la"er
nderneath the skin on the otside of the 'od" at different parts! so this is the corresponding thing
here in Kalachakra$
&ne point to keep in #ind *ith all these (isalisations is that 9 this Serkhong -inpoche sed to
point ot (er" *ell 9 is that it shold 'e like a #o(ie) in the sense that don%t let the projector get
clogged p *ith old footage! that *hen the pre(ios scene has finished jst let it go and go on to
the next scene$ ,t%s not that *e%re acc#lating one (isalisation on top of the other) and *hate(er
"o had 'efore 9 if "o had the six 'ddhas in "or chakras and then after*ards *e%re getting
s"lla'les in the chakras) the 'ddhas are gone) finished) that *as the last scene! no* "o start o(er
again$ Althogh "o *old keep the 'asic (isalisation of the deit" nless that changes) 't don%t
get clogged p and don%t ha(e things speri#posed! so "o let each scene pass after it%s finished$
/hen *hat *e get is the thing that%s here) *ith all (ajras o(erco#ing the #aras or the de#onic
forces$ /his is in an a''re(iated for# in or thing) and *hat *e do is *e ha(e (ajras at the six
chakras) *ith the n#'er of spokes of the channels of that chakra pls one for the central channel
and spoke$ So *hat it sa"s is6 %At #" forehead on the *hite s"#'olic disc of a #oon fro# a *hite
&M co#es a *hite dia#ond strong sceptre *ith 1G spokes$% /hat%s 'ecase at the forehead chakra
*e ha(e 16 channels of that chakra) and "o add the 1Gth for the central channel there in the central
spoke$ %At #" throat on the red disc of a sn fro# a red AH co#es a red sceptre *ith @@ spokes$%
Becase the throat chakra has @? channels and one #ore for the central channel$ /hese are the
re(erse of *hat "o get in Ch"asa#aja$ Ch"asa#aja) the forehead has @? and the throat has 16!
here) the forehead has 16 and the throat @?$ And then it goes on6 %At #" heart 9% ,t%s not necessar"
for #e to read this! it%s in front of "o$ >o ha(e the different (ajras) *hich are the colors of the
DI
'ddha fa#ilies that are associated *ith each of the six chakras$ 3e ha(e ele#ents associated *ith
the chakras) *e ha(e 'ddha fa#ilies associated *ith the chakras! s"##etr" is stpid) so there%s
not an exact correlation to that) 'ecase the 'ddha fa#ilies are *ith the #ale deities) the ele#ents
are *ith the fe#ale deities) so there%s a slight re(ersal in one place of *hich is *here$ Bt here it%s
in ter#s of the 'ddha fa#ilies) *hich is the #ost co##on one that *e%ll ha(e) so *e al*a"s ha(e
*hite *ith the forehead chakra) that%s A#ita'ha! and red at the throat chakra) *hich is
-atnasa#'ha(a! 'lack at the heart chakra *hich is A#oghasiddhi! "ello* at the na(el chakra
*hich is 8airochana! green at the cro*n chakra *hich is Aksho'"a! and 'le at the p'ic chakra
*hich is for 8ajrasatt(a$ And althogh the" correlate to the ele#ents there%s one slight difference
there$
Here in the short (ersion that%s all *e ha(e is this) the (ajras for the #ain chakras and the color of
the 'ddha fa#ilies associated *ith the chakras) 't in addition in the longer ones *e%ll ha(e (ajras
on the 1? joints of or ar#s and legs$ >o ha(e three joints on each ar# and leg6 the sholder)
el'o*) and *rist) and the corresponding things on the legs) and on those *e%re going to ha(e
different (ajras of the different colors of the different 'ddha fa#ilies) *ith the n#'er of spokes
of the n#'er of channels of the chakras in the ar# and leg joints$ /hen *e%re going to ha(e #ore
(ajras on the 1? joints of the fingers and toes! "o ha(e three joints on each finger and toe) and
again in the different colors *ith a different n#'er of channels$ /hen *e get at the 9 there are six
sets of t*o places each for the sense organs) *e get (ajras *ith the n#'er of spokes for the
n#'er of channels of the chakras of the e"es) of the ears) of the nose) the #oth and so forth$
/hen *e also get fi(e sets of t*o places for the action organs! so "o%ll get #ore (ajras for the
chakras of the hands) so it%ll 'e in the pal#s) and of the legs and of the feet and so forth) is another
set of fi(e (ajras$ So "o ha(e (ajras all o(er the place$
And then lights go ot) it sa"s) fro# these dia#ond strong sceptres! 'ecase the prification is not
jst si#pl" here in the a''re(iated one of the #ain six chakras) 't is all "or chakras$ So in the
fll one "o get the *hole 'ig n#'er$ %Fro# these dia#ond strong sceptres ra"s of light 'lazing
dia#ond strong 'ea# ot in the ten directions 9% And so these lights are in 9 again) s"##etr" is
stpid) so that "o sholdn%t i#agine that 'ecase "o ha(e a *hite (ajra here that *hite light goes
ot of that) and a red (ajra here so red light goes ot of that$ ,t%s not like that$ Bt rather "o ha(e
(ajras of all different colors all o(er "or 'od") in a (er" precise #anner) and ot of all of these
'lack light goes ot in the front) in the east! red light goes ot to the soth) *hich is to "or right
;it%s the colors of the #andala=! so *hite to "or left! "ello* goes ot 'ehind! green goes p! and
'le goes do*n$ So in that *a" light co#es ot fro# all these (ajras *hich are all o(er "o) inside)
representing the prification of the chakras) in correlation *ith the six ele#ents or the six 'ddha
fa#ilies) and in this *a" the de#onic forces and the hindrances are decisi(el" 'rnt off) and then
"o ha(e &M AH HH1C H-A .HA/) *hich is the 'rning #antra to 'rn all of this off$ So *e
ha(e a short #antra here! in the long one there%s a #ch longer #antra$
1o*) after that) *e get 9 the protection practices had t*o parts as "o re#e#'er$ /he first *as
protection of oneself) and the second is the protection of the place *ith the circle of protection) and
that%s left ot of the a''re(iated one) so "o don%t ha(e it here$ 1o* this is a (er" (er" extensi(e
practice) this next one) and (er" long as *ell$ And ,%ll jst gi(e "o a 'rief otline of *hat%s
in(ol(ed so "o ha(e so#e idea of *hat%s 'eing left ot$ >o ha(e first the generation of the
spporting en(iron#ent$ So *hat "o do is "o get fi(e ele#ent discs) the #andalas of the fi(e
ele#ents6 space) *ind) fire) *ater) and earth) and these co#'ine and "o get a hge 'ilding) a
circlar 'ilding) and then "o get t*o fences$ >o get an inner three la"er fence at the horizon)
and then a fi(e la"er fence) an oter fence at the li#it of the *orld s"ste#$
D1
So "o can see) in these (isalisations) often , se the exa#ple of opening p the lens of "or #ind
to tr" to 'eco#e o#niscient) so *e tr" to (isalise and i#agine #ore and #ore$ So on the one le(el
"o%ll get these a'soltel" astrono#ic t"pe of (isalisations) like here) this protection *heel6 one
fence is at the horizon and one is at the li#it of the *orld s"ste#) so o'(iosl" if "o%re tr"ing to do
that seriosl" "o reall" tr" to open p "or #ind and i#agine hge hge spaces$ At other ti#es in
the practices here in Kalachakra *e%re going to get a'soltel" #icroscopic t"pe of (isalisations! so
like*ise it%s *orking *ith the #ind to 'ild p throgh this practice *hat%s going to ripen into or
'eing o#niscient) to 'e a'le to ha(e the #ind 'e a*are of hge things) of tin" things) of all sorts of
things at the sa#e ti#e$ So it%s reall" +ite nice$
So *e get this 'ilding and the fences) and then *e ha(e a central seat in the #iddle of this
'ilding) and then *e ha(e 6I other seats) *hich are six sets of ten$ /he ten are in the ten
directions6 "o ha(e seats in the for directions) the for corners) top and 'otto#! six sets of those$
And one set is on the inside of the 'ilding and the otside of the 'ilding6 that%s t*o sets! another
set on the inside of the fence at the horizon and the otside of that fence! and then another set of ten
on the inside of the fence at the edge of the *orld s"ste# and at the otside of the edge of the *orld
s"ste#$ /his is *here or 6I protectors are) *here the" *ill sit$
/hen *hat "o ha(e is "o generate "orself as 8ajra(ega) that%s 2ia#ond Strong Force) that%s the
forcefl aspect of Kalachakra) *ho looks the sa#e as Kalachakra except he has t*o #ore ar#s and
his faces are *rathfl$ And "o generate fro# #antras his je*eller") so "o go throgh e(er"thing6
each piece of je*eller" is fro# a hge #antra) and "o generate it! "o do the sa#e thing for all his
hand i#ple#ents6 so all ?D things that he%s holding are each generated indi(idall" fro# a #antra!
then his snake orna#ents6 he has snakes and those are generated each fro# a #antra! and then "o
ass#e the self dignit" of 'eing 8ajra(ega! and then "o generate the entorage fro# s"lla'les at
his heart6 so 6I deities are going to 'e generated ot of his heart$
1o* the entorage is in six grops of ten each) like *e had for the seats) and each grop of ten is
for one of the ele#ents$ So "o%ll ha(e one grop of ten for prif"ing the ele#ent of deep
a*areness) the next one for space) the next one for *ind) then fire) then *ater) then earth$ /hen
*ithin each of these grops of ten 9 so the general grop is going to 'e for one ele#ent) and then
*ithin each grop of ten "o%ll ha(e fi(e pairs$ And the fi(e pairs are going to 'e e#anated ot of
an orifice of the 'od" *hich is associated *ith a particlar ele#ent$ So those deities *ill 'e
associated *ith a s'9ele#ent *ithin 9 let%s sa" their #ajor ele#ent is space) 't then the" *ill 'e
associated *ith fire of space) and the"%ll 'e generated ot of the e"es) 'ecase the e"es are the
orifice that deal *ith fire) associated *ith the ele#ent fire) 'ecase of (ision! or ot of the nose if
the"%re the *ind ele#ent s'9di(ision) 'ecase the nose is associated *ith *ind! or ot of the ears
for the space ele#ent) 'ecase the space ele#ent is associated *ith sond goes throgh space) like
that$ ,t%s reall" (er" neat actall"$
/hen the seed s"lla'le that the"%re generated is a code for all of this$ So the seed s"lla'les) the
Sanskrit alpha'et 9 this is *here "o get the *hole incredi'le n#'er that happens *ith the
Sanskrit alpha'et 9 is) the Sanskrit alpha'et) the letters are in grops of letters *hich are correlated
to the ele#ents) and *ithin each grop it consists of letters *hich are also associated *ith the
ele#ent$ So "o%ll ha(e going across letters that are) let%s sa" space) *ind) fire) *ater) etc) and then
going (erticall" "o%ll ha(e again the set of ele#ents *ith space) *ind) fire! so each letter has a
do#inant ele#ent and a s'9ele#ent that it%s associated *ith$ And ot of the seed s"lla'le that all
of these deities are generated "o ha(e the entire code of *hich fence the"%re going to go to) and
*hich ele#ent the" are) and ot of *hich orifice the"%re going to 'e sent ot of the 'od") and *hat
color the"%re going to 'e$ So it%s an a'soltel" incredi'le incredi'le s"ste# of code) and
e(er"thing 'eing correlated like that$ >o%ll find throghot the Kalachakra 4B5 9 and that%s *h" it%s
D?
sch a 'road field of std") 'ecase not onl" do "o get all the astrolog") all the #ath) all the inner
sciences of the channels and stff like that) 't "o also get all the gra##ar as *ell *ith this
fantastic anal"sis of the alpha'et that goes into it$
So after "o get all the deities e#itted ot of the orifices of the 'od") the gate*a"s of the 'od") and
the" take their seats) then "o call in the deep a*areness 'eings6 that%s the *isdo# 'eings) '"
another 8ajra(ega at "or heart goes ot and 'rings the# in$ >o #ake offerings! the" #erge$ >o
call in the initiating deities! "o #ake offerings to the#$ /hen "o get the ele(en initiations for all
the deities) and it%s done in great detail) each of the ele(en indi(idall") like in the 'ig initiation *e
had$ And then "o get a cro*n sealing orna#ent on all of the#$
And then "o do the #antras$ And the #antras are hgeK HgeK /he #antra for 8ajra(ega is 16
lines long) and the #antra for the entorage is G? lines long in Sanskrit$ So "o do the #antras!
once *ill 'e enogh! and then after that "o ha(e 9 and the"%re long Sanskrit sentences$ ,t helps
terri'l" to kno* Sanskrit) 'ecase then "o kno* *hat "o%re sa"ing6 "o recite in Sanskrit all the
things that he%s holding) and all the parts of hi#) and ho* #an" necks he has) and ar#s) and these
sort of things$ /hen "o get the #antra of self estee# as protection) and then "o do offerings and
praises and this sort of stff) and after that "o #ake an offering tor#a$
And this is a tor#a to 9 tor#a #eans) a tor#a is to dispel so#ething) so dispel grasping at tre
existence! grasping for tre existence is the 'iggest interferer$ So "o ha(e a tor#a) *hich cold 'e
jst so#e 'iscits or *hate(er) and "o consecrate it like the inner offering) and then "o call in the
#ain deit" and the 6I protectors fro# their gates in six grops of ten) and "o do it *ith a #dra
and a (isalisation that corresponds to the ele#ent that the"%re prif"ing! 'ecase each of the six
grops prifies an ele#ent$ So for earth6 the earth ele#ent is associated *ith 8airochana!
8airochana is the *heel) so "o do a *heel #dra and (isalise a *heel on "or hands that%s
calling in the earth prif"ing set of ten! so like that! e(er"thing goes together reall" nicel"$ And "o
offer each grop a tor#a) and "o #ake inner offering and praise to the#) and then "o dissol(e
each of the six grops of ten into that one of the six chakras *hich corresponds to their ele#ent and
is #arked *ith the (o*el of their ele#ent$ So again "o%ll ha(e the six chakras) here correlated to
the ele#ents) *ith the seed s"lla'le) the (o*el associated *ith their ele#ent) *hich *ill hook 'ack
to the code s"lla'le ot of *hich the" *ere generated! and "o%ll dissol(e) let%s sa" the *ater
ele#ent6 the grop of ten that prifies and protects "o fro# interferences fro# the *ater ele#ent
*ill 'e the ten nagas! nagas are associated *ith *ater! (er" nice! the"%re called *ith the #dra of a
lots) 'ecase the"%re A#ita'ha fa#il"! A#ita'ha fa#il" is *ater) A#ita'ha is the lots) the lots
fa#il"! and the" co#e in) and then the"%re going to dissol(e into the centre at the heart) 'ecase the
heart chakra is the *ater ele#ent chakra$
So like that! and then that of corse ripens) all of this ripens into prif"ing all of these gate*a"s)
these orifices) the *inds that are associated *ith the#) the chakras) the ele#ents) and ripens into
getting the# all dissol(ing nicel" in their all different chakras) *hich is *hat e(entall" *e *ant to
do$ /hat ends this protection thing) *hen the" dissol(e 'ack in$ ,t%s a (er" ela'orate protection
dealing *ith the six ele#ents) their orifices) the chakras) the letters in the Sanskrit alpha'et) and so
on$ ,t%s a (er" extensi(e practice) this protection *heel practice) *hich is a'ot as long as "or
sal long sadhanas of the other deities$
/hen *e go p to 'ilding p a 'ontifl store of positi(e potential$ /his is getting into the actal
sadhana itself) *hen *e finish this 9 'ilding p a 'ontifl store here is part of the actal sadhana$
/he actal sadhana has three parts$ ,n analog" *ith 'ilding p the kar#a to affect ahead and then
experiencing the clear light of death) 'ilding p the t*o 'ontifl stores6 that%s the first part$ So
*hat it%s dealing *ith is6 *e ha(e all these analogies) and all the things that are 'eing prified$
D@
:(er"thing%s going to 'e analogos to so#ething on the 'asis6 the de(elop#ent of a 'od") or 'irth)
death) all this sort of stff! or analogos to *hat *e *ant to achie(e in ter#s of a 'ddha! or it%s
going to 'e in(ol(ed *ith a prification$ ,t%s not an a'solte nice s"##etrical thing) that it%s al*a"s
the case that it%s 'oth analogos to so#ething and prif"ing so#ething$ So#eti#es it%s analogos
to so#ething *ithot necessaril" ha(ing to ha(e that thing 'e prified$ Bt in an" case) first)
'efore "o%re going to die) "o *ant to 'ild p so#e good #erit so that the *a" that "o die is
going to trn ot good) and "or re'irth is going to 'e good$ So analogos to that) to 'ilding p
#erit for or ftre life) "o ha(e this part here) *hich is 'ilding p the collection of #erit! , call
it a 'ontifl store of positi(e potential$ So that%s or first one$ 3e *ant to 'ild p the t*o
collections) #erit and insight) *hich is analogos to 'ilding p the #erit and insight to affect or
ftre re'irth$
/hen the second part is in analog" *ith taking 'irth after d"ing! then "o ha(e the actal for
'ranch "oga$ -e#e#'er *e had 9 the sadhana *as in for parts of the Spre#e /ri#phant
Mandala) Spre#e /ri#phant Actions) 2rop >oga) and S'tle >oga! so the second part is going to
deal *ith that$ /he first part *as the t*o collections! the second part is the actal for 'ranch "oga!
and the third part is the 9 at the conclsion) the re+est to depart) the #antras and all that sort of
'siness$ So first of all *e ha(e these t*o collections) and so the first of that is 'ilding p a store
of positi(e potential) in analog" *ith *hat "o *old 'ild p 'efore "o *old *ant to die$ So
there%s the 'ilding p of the store of positi(e potential in analog" *ith 'ilding p the kar#a) the
good kar#a that "o *old *ant 'efore "o die$ And then the second is #editation on the for
doors to li'eration) as the collection of insight in analog" *ith the stages of death$ So or t*o
collections that *e *ant to 'ild p) the #erit and insight6 the first one is si#ilar to 'ilding p
good kar#a 'efore "o die) and 'ilding p insight is si#ilar to *hat happens *hen "o actall"
die$
So for the first of these) 'ilding p positi(e potential) it%s done throgh the se(en li#' practice$
And the se(en li#' practice is the se(en li#' pja) this sal thing of prostration) offerings) this
sort of thing! so this is *here "o get "or preli#inaries$ ,n the long sadhana "o had this earlier)
right after 8ajrasatt(a and 'efore the protection circle practices) and there it *as in ter#s of jst a
general preli#inar") and no* it%s repeated again! althogh here in the short one it onl" co#es this
one ti#e$ Here it%s for 'eing analogos to 'ilding p the kar#a for a good re'irth) and the insight
one for analagos to ho* "o die$ So it%s a se(en li#' pja$
/he *a" it%s done is6 %,nstantaneosl" , trn clear as a 7"cles of /i#e 9% So again *e%re onl" the
#ale deit"$ ,f *e%re doing jst the si#ple practice "o ne(er stop 'eing jst the si#ple #ale deit")
so it sta"s the sa#e$ %9 *ith one face and t*o ar#s$ ,n #" heart fro# a .AM co#es a lots 9%
.AM is the first s"lla'le of pad#a *hich is the /i'etan *ord for lots$ %9 red *ith eight petals 9%
,t%s red to indicate of the for actions the third action of po*er or inflence) to gain inflence o(er
the deities! so *hite is pacif"ing) "ello* is increase) red is po*er or inflence) and 'le is forcefl!
so here it%s red for gaining po*er or inflence o(er the deities$ And it%s eight petals 'ecase it%s at
the heart and it%s s"#'olic of the eight petalled) the eight channelled chakra at the heart$ %9 on the
corolla of *hich 9% /hat%s the centre of it$ %9 fro# AM co#es a s"#'olic disc of a #oon) on top of
*hich fro# HH1C co#es a fi(e spoked dia#ond strong sceptre$% 1o* the #oon is *hite) and on
top of it *e get a (ajra) and the (ajra is *hite! and here it%s si#ilar to) in the initiation) if "o recall 9
it%s in the Kalachakra and it%s in all other initiations as *ell) Anntara"oga 9 "o ha(e the >oga
:nco#passing :(er"thing$
And the >oga :nco#passing :(er"thing *as *hen "o generated the t*o 'odhicittas$ >o had
relati(e 'odhicitta) "or heart expanding ot to e(er"'od") to reach enlighten#ent to 'e a'le to
'enefit e(er"'od") and that took the for# of a #oon disc at "or heart$ And then the lti#ate
DD
'odhicitta) the #ind expanding ot to nderstand the (oidness of e(e"thing) took the shape of a
(ajra) a *hite (ajra standing on top of the #oon disc$ And then "o *ere spposed to do a strong
feeling of the relati(e 'odhicitta and a strong feeling of the lti#ate 'odhicitta) and then a replica of
that *as in the heart of the gr9deit" and a replica ca#e ot and dissol(ed into the one in "or
heart$ /his is exactl" the sa#e thing in ter#s of ha(ing the *hite #oon disc and *hite (ajra on top
of it$ >o shold ha(e so#e feeling of it as 'eing the t*o 'odhicittas) the relati(e and lti#ate
'odhicitta$
/hen6 %Fro# it light ra"s 'ea# ot and in(ite to the expanse of the space 'efore #e all tri#phant
ones *ith their spirital offspring in the aspect of a s"#'olic rond *orld of 7"cles of /i#e) one
*ho has o(erco#e and gained all$% So this is "or field of #erit$ >o call the# in$ ,t%s a #andala
of Kalachakra6 the fi(e store" 'ilding *ith the ele#ents nderneath it) the *hole 'it) s#all) and
the gr) the #aster) is insepara'le fro# it$ So he%s the sa#e thing as *e had in the initiation$
/hen "o do prostration6 %, 'o* to the lots feet of "o '" *hose kindness , can attain in an instant
a settled state of great 'lissfl a*areness) #" s'li#e teacher) like a great ge#) possessor of
e(er"thing dia#ond strong$% /hat%s the prostration to the gr$ And then6 %, prostrate to "o *ith
an identit" natre of a total a'sence and a co#passionate s"#pathetic heart 9% /his is a prostration
to Kalachakra) and %of a total a'sence and a co#passionate s"#pathetic heart% #eans that it%s
insepara'le #ethod and *isdo#) (oidness and co#passion$ And6 %9 "o *ho take no 'irth 9% &h) so
*ith that) (oidness here 9 a total a'sence is either *ith or *ith ot aspect$ ,n other *ords) *ithot
aspect is referring to (oidness itself6 the a'sence of tre existence! and *ith aspect is referring to a
(oid for#6 the clear light consciosness nderstanding (oidness appearing as a deit"$ 7o#passion
here) co#passionate s"#pathetic heart) is referring to an exalted #ind) referring to the nchanging
great 'liss) in *hich "o%(e stopped changing) stopped ha(ing changing 'liss$ So %"o *ith an
identit" natre of a total a'sence and a co#passionate s"#pathetic heart% is *ith 9 the total a'sence
is 'oth (oidness and the (oid for#) and the co#passionate s"#pathetic heart is the nchanging
'lissfl a*areness$ %9 "o *ho take no 'irth in the three planes of co#plsi(e existence nor perish
a*a" 9% /hat #eans "o a'ide neither in the extre#e of sa#sara or nir(ana) so "o%re not in the
co#plsi(e existence) or perish a*a"6 that%s nir(ana$ %9 "o *hose enlightening corps has as one 9%
3hich #eans collected in one$ %9 a *a" of kno*ing and *hat is kno*n 9% A *a" of kno*ing is the
nchanging 'lissfl a*areness of (oidness! that%s a *a" of kno*ing) so that%s an nchanging
'lissfl a*areness of (oidness$ And *hat is kno*n is the (oid for#) as its appearance$ So "o
ha(e6 %>o *hose enlightening corps has as one 9% So collected in one) the nchanging 'liss) that%s
%a *a" of kno*ing and *hat is kno*n%) the (oid for# *hich is the appearance of that) %9 & all
arond perfect 7"cles of /i#e$% So that%s a prostration to Kalachakra$
/hen6 %2i(ine offering #aidens e#anated fro# #" heart present "o *ith offerings$% And "o do
the offerings$ >o can do that *ith the #dras$ And in the long sadhana "o generate these deities
first fro# s"lla'les at "or o*n heart) and then the deities are sent ot and then the" #ake the
offerings$ And , alread" descri'ed *hat each of these offerings are of! so these are #ade$
/hen the next (erse is for confession6 that%s openl" ad#itting the *rongs that one has done) that%s6
%:(er"thing negati(e , ha(e e(er done) rged others to do) or in *hich , ha(e rejoiced 9% %, ha(e
done% '" the *a" is negati(e things of 'od"! %rged others to do% is of speech! and %in *hich , ha(e
rejoiced%) that%s #ind$ %9 fro# 'eginningless ti#e p ntil no* ot of attach#ent) hostilit") or
closed9#inded ignorance) , openl" ad#it to their ha(ing 'een *rong each and e(er" one$%
/hen "o ha(e rejoicing6 %3ith #anifest jo" , rejoice in the #assi(e store of constrcti(e deeds of
the totall" clear e(ol(ed) of the spirital heroes expanding their hearts 9% /hat%s the 'odhisatt(as$ %9
and of the highl" realised) and in e(er"thing constrcti(e done '" an"one else$%
DE
/hen the next one is the re+est to teach 8ajra"ana) so6 %For those 'eings tor#ented '" the illnesses
of their distr'ing attitdes , re+est "o set flo* ronds of trans#ission of the pre(enti(e
#easres that are a de#on def"ing nectar) a dia#ond strong (ehicle of #ind 9% So that%s the
8ajra"ana #easres or 2har#a$ %9 in order to heal the# into a state of 'lissfl a*areness$%
/hen sixth is 'eseeching the grs not to pass a*a") not to pass a*a" in nir(ana) so6 %, 'eseech "o
to rid "orself please of the *ish to pass 'e"ond sorro* 9% /hat%s nir(ana$ %9 'ecase of others still
'ringing pon the#sel(es pro'le#s that ncontrolla'l" recr de to their lack of realisation 9% ,n
other *ords) don%t go a*a" 'ecase "o%re fed p *ith the fact that *e can%t realise an"thing and so
*e still case orsel(es pro'le#s$ %9 't rather re#ain *ith s then for endless aeons in a #anner
that *ill 'ring the# to #ake their 'e*ilder#ent extinct and prif" the#sel(es of *hate(er
ncontrolla'l" recrs$% /o prif" the#sel(es of sa#sara$
/hen *e ha(e a dedication) and the dedication starts *ith cases for the dedication! in other *ords
taking safe direction or refge) and offering oneself) so it sa"s6 %/o the clear e(ol(ed and the #aster
fro# *ho# , ha(e recei(ed spre#e e#po*er#ent 9% /hat%s the Kalachakra initiation$ %9 to the
pre(enti(e #easres of insepara'le #ethod and a*areness sho*n '" the# 9% /hat%s the 2har#a of
'oth the teachings and the realisations$ %9 and to the t*o di(isions of the intent co##nit" *ho li(e
'" the# 9% /he t*o di(isions are *ith and *ithot frther training6 "o ha(e the ar"as) the highl"
realised 'eings *ho still ha(e frther training to go on the paths) that%s the ones *ith learning! and
then there%s the ones *ho don%t need an" frther training 't *ho ha(e reached their goal! these
for# the t*o di(isions of the intent co##nit" or sangha$ %9 , pre9heartedl" go for safe direction$
/o #" s'li#e teacher) the clear e(ol(ed and their spirital offspring) , offer #"self in e(er" aspect
and re+est "o safegard #e as "or attendant and ser(ant) & hol" o'jects for o'lation$%
42id "o sa" that the ones *ho fll" realised their goal are sanghaB Srel" the"%re 'ddhasB ,
thoght it *as those *ho hadn%t "et realised e#ptiness and those *ho hadB5 3ell according to the
co##entar" of 2etri -inpoche) he co##ents on it like this$ /here are #an" co##entaries to the
text) and each co##entar"%s going to interpret it differentl"$ So#eti#es "o%ll hear the t*o
di(isions of the sangha are the Hina"ana and the Maha"ana! so#eti#es "o #a" hear it the *a"
that "o said! and in the co##entar" that%s the #ain co##entar" that ,%# follo*ing here it does it
in ter#s of those *ith and *ithot learning$ ,t doesn%t #atter reall"$ ,t has #an" different le(els of
interpretation! it #eans all of the#$
So no* *e%(e done as a case for the dedication ha(ing a refge and offering oneself as attendant
and ser(ant to the hol" o'jects for o'lation! so *e *ill de(ote orsel(es entirel" to the#$ /hen *e
sa"6 %, dedicate the 'ontifl store of #" constrcti(e actions of the three ti#es) ne(er tainting it
*ith #" selfish ai#s% stains) as a case for all 'eings of li#ited #inds of the three planes of
co#plsi(e existence 9% /hat%s sentient 'eings of the three real#s$ %9 *ithot an exception) to
achie(e clear e(ol(e#ent$% /hat%s enlighten#ent$ %Fro# this ti#e forth all the *a" to #" total
prification and gro*th) , expand #" heart ot to all others and to that prified gro*th$% /hat%s
generating 'odhicitta$ %, generate a pre resol(e and rid #"self of grasping for #e and #ine$% Here)
pre resol(e #eans the for i##easra'les$ So the for i##easra'les are i##easra'le
e+ani#it") lo(e) co#passion) and jo"$ Here it%s referring reall" to pre thoghts! at other ti#es
*here this (erse co#es it%s co##ented on as #eaning the actal pre resol(e) *hich is the selfless
*ish to take the responsi'ilit" to help e(er"one! 't in this context it%s co##ented on as #eaning
the for i##easra'les$ And %to rid #"self of grasping for #e and #ine% is in ter#s of grasping for
tre existence of #e6 that%s the self! and #ine *old 'e the aggregates) *hich #eans all
pheno#ena$ >o get the t*o (oidnesses6 the (oidnesses of self and pheno#ena are co(ered '"
%grasping for #e and #ine%$
D6
/hen in the long sadhana *hat *e add is a #ethod for a *hole hearted co##it#ent to the co##on
path$ And this is the (erses *hich are fond in section A 1@ of the Six Session Kalachakra Cr
>oga$ , *on%t go into it) 't *hat "o%re doing is 'eing #indfl of the entire path in ter#s of *hat%s
called the three roots) the three 'ontifl stores) the for fastidios fir# a'odes ;that%s another *a"
of sa"ing the for i##easra'les) or Brah#a a'odes=) the for *a"s of inflencing others or
gathering disciples) then a'andoning the ten destrcti(e actions) and then a'andoning the fi(e
o'scrations) then a'andoning the for distr'ing attitdes) then a'andoning the for t"pes of 'eing
associated *ith confsion) and then #editating on the for doors to li'eration$ So these are (erses
*hich co(er these (arios aspects of the co##on path) and '" going throgh it *e re(ie* it$
/hat%s left ot here$
And then it sa"s6 %B" those in this 'ontifl field for spirital gro*th dissol(ing into #e) , 'eco#e
inspired$% So "o had this Kalachakra #andala in front of "o) *hich *as here as the field of #erit
for all of this) and that dissol(es into "o! si#pl" jst dissol(es into "o! and "o 'eco#e inspired)
it #akes "o jo"fl$
1o* that%s a'ot as far as , had planned to do for toda") and that takes s to jst a fe* #intes after
six) so that%s +ite good$
So jst as a (er" +ick re(ie*6 3hat *e *ant to do is achie(e enlighten#ent) *e *ant to achie(e
enlighten#ent (er" +ickl") and the 9 in order to get rid of the (arios pro'le#s that *e ha(e! to get
rid of the# *e ha(e to get rid of the cases of those pro'le#s! so *e *ant to achie(e
enlighten#ent '" follo*ing a path$
1o* the path that *e%re going to follo* here in Anntara"oga is one *hich is going to *ork to
o(erco#e or pro'le#s '" #editating in analog"6 acting as a sp" to i#itate *hat *e *ant to get rid
of) in order to get to its *eak point and then stop that fondation fro# generating *hat *e *ant to
get rid of and ha(e it generate instead the state of enlighten#ent that *e *ant to achie(e$ So this is
the 'asic #ethod that *e%re sing here in Anntara"oga tantra$
And the #ain thing that%s going to do it is the co#plete stage practices of nchanging 'liss and a
(oid for#) 'ecase the"%re going to get do*n to the clear light consciosness le(el$ And *hen *e
get do*n there *e *ant to eli#inate the cases *ithin that) the stains on it) *hich *old generate
all these co#plsi(e c"cles of ti#e on an external and an internal le(el) *hich cases death and
re'irth in ter#s of ni(erse) in ter#s of indi(idals! and instead '" getting rid of these stains fro#
the clear light ha(e that clear light itself 'eco#e the o#niscient #ind of a 'ddha and ha(e its
reflection 'e the 'od" of a 'ddha$ So in order to get the co#plete stage practices happening)
*hich are going to actall" 'ring this a'ot) *e ha(e to 'ild p so#e cases *hich are going to
ripen into that happening! 'ecase the co#plete stage is *hen it%s actall" happening *ith the
energ" s"ste#$
So the generation stage) *hich is *hat the sadhana%s in(ol(ed *ith) *e do it *ith or i#agination
'" all these (isalisations and stff in the sadhana) *hich 9 each point *ill ripen into so#ething on
the co#plete stage that *e *ant to ha(e happen$ B" constantl" i#agining) let%s sa") *ith an inner
offering) that *ind gathers together and cases a fire to 'rn) *hich cases ele#ents and things to
dissol(e) and a *hite (ajra falls into it and #akes it *hite and things like that6 that 'ilds p a
*hole ha'it of #ind) a *hole pattern of #ind *hich *ill then help s to de(elop this *hole thing of
t##o) of the *inds gathering at the na(el) the fire 'rning there) that casing the *inds to stop
fro# the right and left channels and the 'odhicitta to fall in the #ain channel) the central channel)
to indce the (arios 'lisses *hich *ill gi(e s this instr#ent of a 'lissfl a*areness *hich *e
DG
*ant to se for getting do*n to the clear light consciosness and nderstanding (oidness$ So all
these parts of the sadhana are in(ol(ed *ith that) and *ork on that t"pe of le(el$
So first *e get as a preli#inar" the circle of protection) and that has 'ilding p the t*o collections
and the actal circle of protection$ /o 'ild p the potentials first *e ha(e the lineage grs$ /hen
*e ha(e to generate orsel(es as a deit" in order to consecrate the offerings in order to 'e a'le to
offer the# to 'ild p #erit) so *e orsel(es 'eco#e a deit"$ 3e consecrate the offerings) the inner
offering) the (ajra and 'ell) the oter offering) *e #ake a #andala offering) "o do 8ajrasatt(a) all
this sort of prification stff) and 'ild p the t*o stores or the t*o collections! *hich is left ot
here 't it%s *hen "o do this the first ti#e that) this last part that *e jst had) that 'ilds p all the
#erit etc as a preli#inar"$ /hen "o do the circle of protection) *hich in(ol(es a self protection
and a protection of the place$ /he self protection is the (isalisation of first prif"ing the 'od")
speech) #ind) and deep a*areness *ith the #oon going p and do*n) like getting the fll #oon)
and prif"ing '" ha(ing (ajras) ha(ing "or hands #ake (arios gestres and pt dh"ani 'ddhas
in "or chakras) prif" like external ar#or setting s"lla'les arond "orself) and then ha(ing these
(ajras 9
9 setting p the 9 prif"ing the en(iron#ent) so it *as setting p the 'ilding and all these fences
going ot to the end of the ni(erse) generating "orself as a forcefl 8ajra(ega) generating ot of
his 'od" the 6I deities *ith this fantastic code of the Sanskrit alpha'et ot of the (arios orifices of
the 'od") e(er"thing correlating to the ele#ents) and doing a long #antra practice *ith the#) and a
tor#a offering to the#) and ha(ing the# dissol(e 'ack into the six chakras! so that eli#inates
interferences and protects "o in ter#s of "or six ele#ents on an internal le(el) on an external
le(el the six ele#ents of the ni(erse! and then e(er"thing gets dissol(ed 'ack into the chakras
*hich is *here e(entall" *e *ant e(er"thing to land p in an" case$
So that takes care of the protection) and then after that *hen "o get into the actal sadhana first
"o *ant to 'e a'le to 'ild p the kar#a in analog" to 'ilding p the kar#a for a good re'irth
and ha(ing a good experience of death$ 3e ha(e first this 'ilding p of positi(e potential *ith
these practices of the se(en li#' pja) as , jst explained$
And the next thing that *e%ll ha(e is the 9 in analog" to d"ing) 'ilding p the deep a*areness
collection or the collection of insight or *isdo#$ And that gets into the *hole #editation in ter#s
of the *hole process of the dissoltion of the ele#ents and then the generation of the #andala and
so forth *hich *ill get s into the (er" #ain part of the sadhana *hich is the For >ogas of the
Spre#e /ri#phant Mandala) Spre#e /ri#phant Actions) the 2rop >oga) and the S'tle >oga)
and those ,%ll co(er to#orro*$
So thank "o (er" #ch$ /hat%s 'een an a*fl lot of #aterial) and , hope it%s not 'een
o(er*hel#ing) 't *e do ha(e tapes so "o can listen again and get it a little 'it #ore slo*l"$
441:L/ 2A>55
9 "esterda") *e shold i#agine that *here *e are is not jst an ordinar" place 't is the #andala of
Kalachakra) and that *e%re all in the for# of si#ple Kalachakra deities) and that His Holiness as
Kalachakra is here 'efore s) *atching and pro'a'l" s#ilingK
Also it%s good to sort of reaffir# or #oti(ation of *h" *e%re listening to this) and *h" *e *ant to
get in(ol(ed in sch a practice$ Becase it%s (er" eas" *hen "o listen to #aterial like this to get a
little 'it o(er*hel#ed *ith ho* co#plicated it is and ho* difficlt it is) and so one tends to often
D8
get a little 'it discoraged and that%s a 'ig pro'le#) particlarl" *ith Kalachakra stdies 'ecase it%s
so#ething *hich is so extensi(e and sophisticated$
Bt 'asicall") as in all the 2har#a teachings) as , *as explaining "esterda") *e all realise that *e
ha(e a lot of pro'le#s and that life itself is fll of a lot of pro'le#s no #atter *hat t"pe of sitation
*e #ight 'e in$ And these pro'le#s are no fn) and *ho *ants the# and *ho needs the#B And
these (arios pro'le#s of distr'ing attitdes) or getting sick and all these sort of things) things not
*orking ot the *a" that *e *ant) co#e fro# (arios cases$ /he"%re not jst existing there all '"
the#sel(es) or so#e nast" spirit p in the sk" thro*ing these hardships do*n on s) 't the" ha(e
cases in ter#s of (arios tendencies) potentials and so forth *ithin orsel(es$ And that it is
possi'le to get rid of these) and the *a" that *e can get rid of these is to take pre(enti(e #easres)
or follo* the 2har#a) in the sense of taking (arios #easres *hich *ill eli#inate the cases for
or pro'le#s and act as cases for 'ringing a'ot the reslt that *e *ish to achie(e6 na#el" to
realise or fllest potentials) 'eco#e a fll" enlightened 'ddha so that *e can 'enefit e(er"one$
Becase e(er"one has 'een (er" kind) e(er"one is in the sa#e predica#ent as *e are in) and *e%re
all in it together) so *e all ha(e to get ot of it together as *ell$ ,t%s the onl" thing that%s fair$
So *hen "o look at the (arios #ethods that%s a(aila'le) there are a lot of different techni+es
e(en jst *ithin the Bddhist sphere) and the #ost +ick and po*erfl #ethods are are in ter#s of
tantra) specificall" the highest class of tantra) Anntara"oga$ And this is 'ecase in order to get rid
of the roots that are casing all or pro'le#s) or confsion) or ignorance) or lack of a*areness
and so forth) *e ha(e to 'e a'le to see realit" and see that there%s all these fantasised *a"s that *e
i#agine things to exist *ith don%t exist at all! so *e ha(e to see their (oidness) their a'sence$ /o do
this) jst seeing it '" itself is not po*erfl enogh to ct throgh all the gar'age) all the o'scration
on or #inds$ ,t%s necessar" for that nderstanding of (oidness to ha(e a #ch #ore strong force
or pnch 'ehind it$ And so if *e ha(e as or #oti(ation si#pl" *anting to get rid of or pro'le#s
orsel(es) it doesn%t ha(e as strong a force as if *e had this in ter#s of or heart expanding ot to
e(er"one *ith 'odhicitta$ 3hen *e ha(e or heart expanded ot like that) then that adds a #ch
#ore strong a#ont of energ" and force 'ehind it so that or nderstanding of (oidness can ct
throgh all the o'scrations$
Bt in fact jst doing that #ch onl" gets s jst a'ot to the point of getting rid of the s'tlest
o'scrations to o#niscience) 't can%t +ite get s throgh all of it$ And in order to do that *hat *e
ha(e to do is get do*n to the s'tlest le(el of consciosness) 'ecase *ith the s'tlest le(el of
consciosness) that is like a laser 'ea# *hich is going to allo* s to reall" ct throgh e(en the
s'tlest le(els of these o'scrations pre(enting s fro# 'eing o#niscient and pre(enting s fro#
kno*ing all things so that *e can 'enefit e(er"one$ So *e ha(e to get do*n to the clear light
s'tlest le(el of consciosness) and if that%s done in ter#s of ha(ing that #ind 'e a 'lissfl #ind
that gets do*n to that le(el) that adds e(en #ore po*er and intensit" to it so that *e get do*n to
that s'tlest le(el #ore +ickl") and also it 'eco#es a #ch #ore po*erfl tool for 9 like ha(ing a
dia#ond9pointed drill to ct a*a" the o'scrations$
So that%s *hat on the one hand *e%re ai#ing to do in ter#s of *isdo#! and then in ter#s of #ethod
*e%re ai#ing to tr" to get a 'od" of a 'ddha) *e%re tr"ing to ai# to acc#late cases for the 'od"
of a 'ddha *hich *ill 'ring it a'ot #ch #ore +ickl"$ And so in ter#s of that) in Kalachakra
specificall" *e%re *orking *ith *hat%s called (oid for#s) de(oid for#s) *hich are reflections of
that clear light consciosness) or the appearance aspect of it appearing like an i#age in a #agic
#irror$ And these are the things *hich) if *e practice a path *hich has these t*o together) so#e
sort of le(el of a 'lissfl clear light consciosness *hich is a*are of (oidness) here in Kalachakra
specificall" nchanging great 'liss is *hat it%s called) 'ased on the stacking of these drops) and if
*e ha(e together *ith that that consciosness appearing in the for# of a (oid for#) that%s reall"
D9
*hat%s going to 'ring s to enlighten#ent$ And *e *ant to do that 'ecase *e can%t 'ear all the
sfferings and pro'le#s that other people ha(e) and *e ha(e ass#ed the responsi'ilit" to help
the#$ Becase if *e don%t do it) *ho%s going to do itB ,f *e jst sit 'ack and hope and pra" for
so#e great hero on a *hite horse to co#e and sa(e e(er"'od") that%s reall" ro#antic fiction$ So *e
need to tr" to do it orsel(es$

,n Anntara"oga tantra in general the #ethod that *e%re follo*ing to tr" to get rid of or pro'le#s
is to se #editations in analog"$ So *hat *e do is *e look at the 'asis that *e *ant to prif"6 *e
*ant to prif" death and re'irth) ncontrolla'l" recrring death and re'irth) on 'oth an external
le(el in ter#s of the ni(erse and internal le(el in ter#s of orsel(es) and *e *ant to prif" that in
the sense that *e *ant to stop its continit") to end it$ And *hat *e *ant to acco#plish is a 'od"
and #ind of a 'ddha$ And these t*o are analogos to each other6 death and re'irth on the one
hand) and the 'od" and #ind of a 'ddha on another! 'ecase 'oth of the# are in(ol(ed *ith the
s'tlest le(el of consciosness) getting do*n to clear light *hen "o die and then ha(ing
appearance ot of that as "or re'irth) and also getting do*n to the clear light in ter#s of ha(ing
the #ind of a 'ddha and ha(ing an appearance of that in ter#s of the 'od" of a 'ddha$
And the path that *e%re going to follo* is going to 'e like a sp" in the sense that it%s also analogos
to it) so it can sort of sneak in and get to the heart of 'oth of these) *hich is the clear light
consciosness itself6 this is the path of nchanging great 'liss and (oid for#) since that too is
in(ol(ed *ith the dissoltion of the *inds and getting to the clear light le(el of s'tlest
consciosness$ So *e se that to get do*n to that le(el) and then) 'ecase that clear light
consciosness has an nderstanding of (oidness and is an nchanging 'liss) then it is a'le to act as
an opponent to get rid of the cases for ncontrolla'l" recrring death and re'irth) in ter#s of it%s
a'le to get rid of this tendenc" *e ha(e to *ant to co#e ot of clear light) to shift) or to e#it
orsel(es ot of the clear light) *hich *old then) if *e co#e ot of the clear light) if the *inds
co#e ot of the clear light) then "o ha(e a 'asis to spport the grasping for tre existence and all
or distr'ing attitdes$ So it gets rid of that) and 'eing an nderstanding of (oidness it gets rid of
the grasping for tre existence itself) and 'eing a (oid for# it adds the potential and force) the #erit
*hich *old allo* it to do this in a #ost effecti(e and efficient #anner$ And not onl" does it get
rid of the cases for ha(ing death and re'irth 't it also acts as the cases for 'ringing a'ot the
'od" and #ind of a 'ddha) 'ecase the nchanging great 'lissfl a*areness of (oidness *ill
'eco#e the #ind of a 'ddha) and the (oid for# *ill 'eco#e the 'od" of a 'ddha$
So that%s the 'asic techni+e that *e adopt in Anntara"oga) and in this Kalachakra$ 1o* "o
shold tr" 9 althogh there is a tre#endos a#ont of infor#ation and #aterial here) "o ha(e to
keep in #ind that Kalachakra is the #ost sophisticated s"ste#) the #ost sophisticated #editation in
the Bddhist fold) and so it%s not going to 'e eas"$ 1o'od"%s e(er going to clai# that it%s eas" or
that it%s si#ple$ ,t%s (er" fll! and as , said) as , +oted C"eltsa'9je) , said that the #ore extensi(e
the 'asis for prification the #ore extensi(e the prification itself *ill 'e) and so this is the #ost
extensi(e presentation of all this #aterial$ ,t co(ers on an external le(el all the #otions of the
planets and the la*s of astrono#" and the calendar and astrolog" and so forth$ &n an internal le(el
it co(ers the (arios energ" channels and *inds and so forth *ithin the 'od"$ ,t also co(ers the
*hole 'asis of langage) the Sanskrit alpha'et in a (er" fine sophisticated anal"sis of the sonds of
that langage) and correlating the letters of the alpha'et *ith the da"s of the #onth) *ith
astrological pheno#ena) *ith pheno#ena of the 'reaths in the 'od") and so forth$ So it%s a
co#prehensi(e s"ste# *hich co(ers a tre#endos a#ont of fields of kno*ledge$
/he sciences or the fields of kno*ledge in the Bddhist fold co#e #ostl" ot of the Kalachakra
#aterial) and it%s all *o(en together (er" nicel" *ithin the #aterial) so here and there in the stff
that ,%# #entioning *e%re going to co#e across 'its and pieces of all these different factors that are
EI
*o(en together) and o'(iosl" jst hearing for the first ti#e) or the second or the third ti#e) a'ot
this sophisticated #aterial it%s not going to all sink in and it%s not all going to #ake sense$ Bt it%s ,
think a 'it nrealistic to i#agine that it is going to all #ake sense in the 'eginning like this) so all
"o can do at this point is get so#e general idea of the extensi(eness of *hat%s in(ol(ed here) and
so#e general idea of *here it%s proceeding and ho* it%s proceeding) so that if "o%re going to start
to get into doing one of the short sadhanas) let%s sa" this 1ine 2eit" sadhana ;*hich as , said is
actall" a /hirteen 2eit"=) 't if "o get into this 1ine 2eit" sadhana "o%ll ha(e so#e idea of
*here it%s co#ing fro# and *hat it%s 'eing a''re(iated fro#) so that "o can nderstand it *ithin
its context$ /his is *hat His Holiness ad(ised to do so ,%# follo*ing that$ Like*ise then it gi(es
"o a 'asis pon *hich to gro*$
,t%s like the sa#e process that%s in(ol(ed in doing a (isalisation$ 3hen "o do (isalisation
practice) *hat%s reco##ended 9 /songkhapa reco##ends it 9 is to tr" to get a rogh (isalisation of
the entire thing$ ,t doesn%t #atter ho* clear it is! it can 'e extre#el" (age! 't tr" to get a pictre
of the entire thing) and then *ithin that then start to *ork p the details and get it #ore and #ore in
focs) going on one detail after the other$ Bt if "o ha(e the *hole pictre and *ork like that then
"o ha(e the fra#e*ork) *hereas if "o%re jst starting on little details *ithot the *hole pictre
"o ha(e no idea *here it%s going) or ho* 'ig it%s going to 'eco#e) or *hat "o%re actall" ai#ing
for$ ,t%s i#portant to ha(e a pictre of the goal! that%s the *hole philosoph" after all of 'odhicitta$
Bodhicitta6 "o%re ai#ed on enlighten#ent) so "o ha(e so#e idea of *hat the goal is that "o%re
ai#ing for so that "or heart can expand ot to that$ So analogos to that the sa#e thing is done in
ter#s of the (isalisations) and the sa#e thing is done here in ter#s of the presentation of this
#aterial) so that one nderstands *hat actall" is in(ol(ed in the Kalachakra practice$
1o*) *e%re going throgh the sadhana$ /he sadhana is a #ethod for actalisation) literall") and for
actalising oneself as the Kalachakra grop of deities ;it%s not jst the single deit") 't on the fll
le(el it%s G?? deities=) and the sadhana itself consists of a preli#inar" part) *hich is the circle of
protection) and then the actal sadhana itself$ /hat circle of protection in(ol(ed 'ilding p the
t*o stores of positi(e potential and deep a*areness) or collections of #erit and insight if "o *ant
to call it that$ So the circle of protection in(ol(ed 'oth the 'ilding p of #erit and insight and
like*ise the circle of protection itself$
/o 'ild p the #erit and insight one is going to 9 first *hat *e do is *e ha(e the lineage pra"er to
get inspiration fro# the grs) and then *e%re going to collect #erit and so forth '" #aking the
(arios offerings) so *e ha(e to consecrate the offerings to #ake the# not jst 9 special) and then in
order to do that *e can%t jst 'e in or ordinar" for#! *e ha(e to 'e in the for# of a deit"$ So *e
start off generating orself as a si#ple deit" cople$ /hen *e consecrate the inner offering) *hich
has a connection *ith the secret initiation) so *hat it%s in(ol(ed *ith is la"ing seeds for getting
t##o$ Becase the *hole procedre) as , explained) is that e(er"thing in the sadhana in this
generation stage is going to ripen into a si#ilar t"pe of thing on the co#plete stage) *hen "o%re
actall" *orking *ith the energies of the 'od"$ And to 'e a'le to de(elop things like t##o)
*hich de(elops 'liss *ithin the 'od" that one can then se to get the clear light consciosness) that
doesn%t co#e fro# no*here at all$ So if *e%re doing (isalisations of so#ething *hich is si#ilar to
it) *hich is like for instance here the inner offering consecration) then it 'ilds p a certain ha'it of
#ind) of *ind casing fire to 'rn) casing things to #elt) casing all sorts of this t"pe of stff in
ter#s of getting 'liss) so that that sets p a pattern of thinking *hich then *ill ena'le s to actall"
start to ha(e t##o *ork$ So *e consecrated the inner offering) and then in the long sadhana
there%s a consecration of the (ajra and 'ell) and then the oter offerings) and then there%s an offering
of a #andala) and the 8ajrasatt(a #editiation! and all this is for prification and for preli#inaries$
And then there *as the 'ilding p of the collection of #erit and insight) *hich like*ise is o#itted
here in the shorter (ersion$
E1
/hen *e got to the actal circle of protection$ And the circle of protection had protection of
oneself) and in or short one it *as si#pl" in ter#s of ha(ing the fll #oon disc go p and do*n
or 'odies and clear ot the jnk *ithin it in ter#s of 'od") speech) #ind) and deep a*areness6 *e
al*a"s ha(e these for things *hich correlate to the for drops of the *aking) drea#) deep sleep)
and forth occasion or 'liss) ecstas" drop) *hich are the things that *e *ill *ork *ith in order to
get the for 'odies of a 'ddha$ So *e had that) and then *e had a setting p of (ajras *ithin
orsel(es) *hich as *e sa* correlates to the chakras and the channels *ithin or chakras) and lights
going ot fro# that *hich again clarifies and prifies the channels and so it protects s *ithin! it%s
the self protection$ /hen there%s the protection of the place in ter#s of the circle of protection)
*hich is o#itted in the short one) 't that%s a (er" ela'orate practice in ter#s of generating
orsel(es as the forcefl for# of Kalachakra) 8ajra(ega or 2ia#ond Strong Force) and then
e#anating ot 6I deities in stages otside of s *hich are 'asicall" correlated to prif"ing the
ele#ents) and doing a lot of ela'orate things *ith the#) and #antras and so forth) and then
e(entall" getting the# to dissol(e 'ack into the six chakras! 'ecase on the co#plete stage) as *e
sa*) the *hole process of getting the *inds to dissol(e and stacking the drops *as a process that
in(ol(ed the six #ajor chakras in the 'od"6 the p'ic) na(el) heart) throat) forehead) and cro*n
chakras$
/hen the actal sadhana is in(ol(ed *ith for parts) *hich *as the Spre#e /ri#phant Mandala)
Spre#e /ri#phant Actions) the 2rop >oga) and the S'tle >oga! and in order to get into that first
*e ha(e the collection of the t*o collections again$ Here it%s done in analog" *ith the fact that
'ecase *hat *e%re going to do in the #ain part of the sadhana is going to 'e analogos to death
and re'irth) and here the collection of #erit and insight 'eforehand is analogos to ho* 'efore *e
die *e *old *ant to 'ild p the good kar#a that *old thro* s into 'etter sitations in ftre
li(es$ So *e had this *hole 'ilding p of a 'ontifl store of positi(e potential or collection of
#erit! and that *as done in ter#s of a se(en li#' pja) +ite standard) si#ilar to *hat *e do in all
or practices! and then a part *hich *as left ot in or short one) *hich *as a 'asic re(ie*ing of
the #ain points of the stra path in co##on) in ter#s of the restraining fro# negati(e actions and
distr'ing attitdes and so on$
So that 'rings s to *here *e *ant to start toda") and *here *e *ant to start toda" is 9 *ell) *hen
*e finished this collection of #erit *e had6 %B" those in this 'ontifl field for spirital gro*th
dissol(ing into #e , 'eco#e inspired)% and so *hen *e had this s#all little Kalachakra #andala in
front of s *hich *as the field of #erit) that dissol(es into s$ 3e%re here in the for# of a si#ple
single deit") jst the #ale figre) *ith one face and t*o ar#s) and the #andala dissol(es into s)
and that%s so#ething *hich gi(es s 'liss$ ,t%s a (er" 'lissfl thing to ha(e the gr and deities no*
'eco#e part of s) and so that 'ilds p a 'lissfl consciosness$ As , *as explaining "esterda")
*hat *e *ant to get all together is a clear light consciosness) that 'eing 'lissfl and that ha(ing an
nderstanding of (oidness$ So *e%re going to 'ild these p '" (arios different practices) and here
at this stage *hat%s 'ilding p the ha'it for it 'e 'lissfl is the 'liss that one has *hen the field of
#erit dissol(es into oneself$ /his is a co##on ele#ent "o%re going to find in a lot of other
sadhanas) althogh it #a" not 'e so o'(ios that that%s *hat its prpose is) 't that is its prpose
*hen the (arios 9 either the gr or the #andala dissol(es into "o$
1ext) *e *ant to get 'ilding p a 'ontifl store of deep a*areness$ /his is going to 'ild p the
ha'it to get the (oidness aspect) the realisation of (oidness) and it%s done in ter#s of #editation on
*hat%s called the for doors to li'eration as a collection of insight or store of deep a*areness! and
it%s done in analog" *ith the stages of death$ ,n #an" of the other practices "o%ll hear the three
doors for li'eration$ 8er" often *hen 9 "o kno* this pside do*n p"ra#id) this realit" sorce
that so#eti#es appears in other practices) *ith three sides6 those three sides sall" stand for the
E?
three doors to li'eration! and here *e ha(e for$ /he"%re doors to li'eration 'ecase the"%re
different t"pes of (oidness that *ill lead s to li'eration$ And the for doors here are the 9 first of
all 'eing de(oid) things 'eing de(oid of a tre natre) or inherentl" finda'le existence! so it%s 'asic
(oidness itself of all pheno#ena! that%s the first door to li'eration$ /he second door is called the
lack of a tre sign) and a lack of a tre sign #eans that cases are de(oid of ha(ing an inherent
finda'le existence! so it%s the (oidness of cases$ /hen third is a lack of tre aspiration or hope) and
this lack of tre aspiration is in ter#s of reslts 'eing de(oid of inherentl" finda'le existence! so it%s
the (oidness of reslts$
/hose are the sal three doors to li'eration6 (oidness of things in general) (oidness of cases) and
(oidness of reslts$ And the forth one *hich co#es here ;"o also ha(e it in so#e other practices
as *ell= is *hat%s called a lack of a tre 44affectingN effecting55 action) or a lack of an action that
44affectsN effects55 ahead! in other *ords it%s talking a'ot actions 'eing de(oid of inherent finda'le
existence$
So or for doors are (oidness of things in general) (oidness of cases) (oidness of reslts) and
(oidness of actions$ So the (oidness of actions is in the sense that there%s no trl" existent action to
'e done) no trl" existent actor) and no trl" existent act itself6 these are the three circles that are
in(ol(ed in an" particlar acti(it"$ /here%s the action to 'e done) the actor) and the act itself) and
the"%re all (oid$ So this is in ter#s of *hat *e%re doing here$ 1o* these are deri(ed fro# 9 in
7handrakirti) he has a text called the ,ll#inating La#p) *hich is a co##entar" to Ch"asa#aja)
and in it he explains for different le(els of #eaning that things can ha(e) that *ords can ha(e in
the tantra) and these are6 a literal #eaning) a general #eaning) a hidden #eaning) and a final
#eaning or lti#ate #eaning$ So literal) general) hidden) and final$ And this is sed to explain the
(arios (erses and things in the root tantra #aterial$
/his particlar (erse that *e%ll ha(e here6 %3ith fnctional pheno#ena non9existent there is no
'ilding p of a 'eneficial ha'it of the #ind)% that actall" is fond in the second chapter of the
Ch"asa#aja tantra! it%s also fond in the Kalachakra tantra$ ,t%s a (er" (er" fa#os (erse$ And it%s
interpreted here in ter#s of 'oth the literal #eaning of it and also the general #eaning of it$ /he
literal #eaning of the (erse is the one fro# *hich *e get the forth door) the lack of a tre existing
44affectingN effecting55 action! or the action of *hat *e%re in(ol(ed *ith in this #editation lacks tre
existence$
So it sa"s6 %3ith fnctional pheno#ena non9existent there is no 'ilding p of a 'eneficial ha'it of
the #ind)% *hich #eans that if 9 %'ilding p a 'eneficial ha'it of the #ind% '" the *a" is *hat the
*ord #editation #eans 9 so *hat it%s sa"ing is that if fnctional pheno#ena *ere totall" non9
existent) *ith fnctional pheno#ena non9existent) if the" *ere totall" non9existent that *old not
'e actal #editation! that%s not 'ilding p a 'eneficial ha'it of the #ind$
/he second line is6 %And 'ilding p so#ething is not in the natre of 'ilding a 'eneficial ha'it of
the #ind$% So 'ilding p so#ething *old 'e if "o #editated on so#ething 'eing trl" existent6
that%s not #editation either) that%s not proper #editation$ So "o see *hat *e%re doing is *e%re
eli#inating the extre#es$
/he third line is sa"ing6 %Fnctional pheno#ena like that cannot 'eco#e *hat are fnctional
pheno#ena$% So fnctional pheno#ena like that #eans like 'oth of those t*o) so 'oth non9existent
and trl" existent! and i#plicit in that is neither of the t*o6 that%s also not *hat pheno#ena are$ So
here *e%re eli#inating the for extre#es6 that things are either totall" non9existent) either trl"
existent) either 'oth) or neither! that%s the literal #eaning of the thing$
E@
And so6 %Bilding p a 'eneficial ha'it is not to 'e ai#ed)% *hich #eans not 'e ai#ed at the tre
existence of the three circles of *hat%s #editated on) the #editator) and the #editation$ So the
literal #eaning of it that one #editates pon here or thinks a'ot) is in ter#s of there%s no trl"
existent action of #editation that%s in(ol(ed here in ter#s of *hat%s #editated pon) the #editator)
or the #editation itself$ 1one of these are existent in an" of the for extre#es of totall" non9
existent) trl" existent) 'oth) or neither$ So that%s the literal #eaning of this (erse) fro# *hich *e
get the forth door to li'eration$
1o* the first three doors to li'eration co#e fro# the general interpretation of the (erse$ So line
one of it sa"s6 %3ith fnctional pheno#ena non9existent there is no 'ilding p of a 'eneficial ha'it
of the #ind$% So it%s sa"ing that e(er"thing is (oid '" natre) 't *hen all things are (oid) to cling
to that (oidness as trl" existent 9 in other *ords %*ith fnctional pheno#ena non9existent% is
interpreted in ter#s of to take this non9existence) this (oidness as 'eing so#ething trl" existent) as
a fnctional pheno#enon in that sense) that%s not the correct #editation! 'ecase e(er"thing is (oid
inclding (oidness itself$ So that%s or first door of li'eration) the (oidness of e(er"thing6 it%s not to
grasp at e(en (oidness itself as 'eing trl" existent 't that too is (oid$
/hen line t*o is6 %And 'ilding p so#ething is not in the natre of 'ilding p a 'eneficial ha'it of
the #ind$% /his is a lack of a tre sign) in other *ords a (oidness of a case$ Bilding #editation
p on so#ething) 'ilding p so#ething) that%s in ter#s of it 'eing a case) as a trl" existent case
for so#ething else) is not correct #editation$ So to 'ild p so#ething) in other *ords to #editate
in ter#s of so#ething 'eing a trl" existent case to acco#plish so#ething else) is also not the
proper #editation$
%Fnctional pheno#ena like that cannot 'eco#e *hat are fnctional pheno#ena$% ,n other *ords a
reslt that *e%(e ai#ed at) a fnctional pheno#enon like that cannot 'eco#e *hat are fnctional
pheno#ena6 "o can%t ha(e a trl" existent reslt co#ing fro# all of these) so that%s the third door
of li'eration6 the lack of trl" existent reslts$
/herefore #editation is 'eing not ai#ed at 9 %Bilding p a 'eneficial ha'it is not to 'e ai#ed% 9 not
ai#ed at an"thing other than e(er"thing existing '" #ental la'elling$
So *hat *e%re in(ol(ed *ith here is the (oidness of all things that pass 'efore the #ind6 that%s the
first door to li'eration) to realise that all things that happen) pass 'efore or #ind in ter#s of the
(isions that *e ha(e as *e die and so forth) these don%t ha(e tre existence$ /he second is no trl"
existent case) in the sense that *e shold realise that there%s no trl" existent co#passion) or trl"
existent *ish to help others) *hich is going to act as a case for or enlighten#ent6 that%s the
second door) no trl" existent case$ And the third6 there%s no trl" existent reslt) or no trl"
existent enlighten#ent) that *e%re aspiring for$ And the forth is that there%s no trl" existent
44affectingN effecting55 action of #editation on these "ogas here for prif"ing death6 that the
practice that *e%re doing doesn%t ha(e tre existence either$
So *hen *e think of this (erse) *hen *e read it) those are the things that *e think a'ot$ 3e think
a'ot) in the process of doing this practice as *e die) the (isions and things that appear don%t ha(e
tre existence) that%s the first door! the co#passion and #oti(ation that *e ha(e for 'eco#ing
enlightened throgh this process doesn%t ha(e tre existence as a case! the enlighten#ent that
*e%re ai#ing at throgh it doesn%t ha(e tre existence as a reslt! and the actal practice of
#editation that *e%re doing in ter#s of #editator) *hat%s 'eing #editated pon) and the #editation
itself don%t ha(e tre existence as an action that is in(ol(ed in it$ So that%s the #editation on the
for doors to li'eration) and it 'ilds p a store of deep a*areness$ ,t%s sophisticated 't it%s
straightfor*ard reall"$
ED
1o*) ho* do *e do the #editation of *hat follo*s fro# here) the actal #editation of there 'eing
an analog" *ith deathB ,n Kalachakra *e ha(e a presentation of the external) internal) and
alternati(e 7"cles of /i#e) and these are all analogos to each other$ 1o* the point isn%t reall" to
set p nice arrange#ents of s"##etrical lists) 't to kno* that the oter en(iron#ent and inner
sentient 'eings as the 'asis for prification) to kno* these (er" extensi(el") so that *e can prif"
orsel(es of all potentials for the# '" #eans of the path$ So if *e kno* extensi(el" the external
and the internal sitations then *e can *ork to prif" it #ore easil"$ ,n other *ords nder the
control of ignorance *e ha(e attach#ent and hostilit"! this 'ilds p kar#a or (arios i#plses)
and as a co#prehensi(e reslt of the co##on kar#a *e get the *orld of the external en(iron#ent)
and as the ripened reslt of indi(idal kar#a *e ha(e the indi(idal internal 'od"$ And these are
ncontrolla'l" recrring pheno#ena) or sa#sara$ As a root for all of this is grasping for tre
existence) and the potentials for the confsion of discordant appearance9#aking *hich are laid '"
this grasping! the t*o paths prif" this$
1o* this discordant appearance9#aking is a (er" interesting thing$ ,t%s sall" spoken of in ter#s
of 9 , gess the #ost sal translation is dal appearances) appearance of dalit"$ 2alit" is not
terri'l" great 'ecase that gi(es the connotation that there are actall" t*o things) *hereas there
aren%t$ 2iscordant , think is 'etter) 'ecase a discordant appearance #eans that it%s discordant fro#
*hat actall" exists! it%s not that there%s t*o things there! and it%s discordant in the sense that it is an
appearance of tre existence as opposed to non9tre existence$ Bt if "o think jst in ter#s of
discordant appearances or dal appearances then that%s so#ething that%s external) and to get rid of
these discordant appearances it%s like 9 it%s al#ost as if "o approach it onl" like that) it%s like these
dal appearances are ot there so#e*here) existing '" the#sel(es) and "o%re *orking to get rid of
the#$ Bt in fact the approach is #ore in ter#s of the #ind or the t"pe of consciosness that
ill#inates or #akes things appear discordantl" fro# the *a" that the" actall" exist$ So like
#an" things in Bddhis# the" can 'e discssed fro# the point of (ie* of either 'eing an o'ject or
fro# the point of (ie* of 'eing a consciosness or s'ject$ So like*ise these discordant
appearances can 'e discssed in ter#s of 'oth an o'ject or a s'ject) a consciosness) and here ,%#
referring to it as discordant appearance9#aking6 it%s this process that *e ha(e in or #ind to #ake
things appear discordantl"$ Becase if "o approach it that *a" then "o ha(e so#e sort of 'asis to
*ork *ith to get rid of it) 'ecase *e can affect or #ind$ 3e can%t affect external pheno#ena)
especiall" if *e concei(e of the# as existing inherentl" '" the#sel(es ot there! 't "or #ind "o
can *ork on$
1o*) #editation on the path is analogos to these things that *e *ant to get rid of) and *e%re
*orking in the sense of this *hole process ,%(e explained alread") of ho* *e #editate on analogies$
Here *e speak specificall" in analog" *ith the death and 'irth of h#ans of the sothern continent)
*ith six constitent ele#ents! it al*a"s refers to the#$ ,n Ch"asa#aja there%s three of sper#)
*hich are 'one) #arro*) and sper#! and three that co#e fro# the speck of 'lood) *hich are the
skin) flesh) and 'lood$ Bt in Kalachakra it has a different list of these6 the three constitent
ele#ents that co#e fro# the sper# side are *ater) *ind) and space! and the three fro# the speck of
'lood side are earth) fire) and deep a*areness$ So this is or list of the six ele#ents$ So #ch in
Kalachakra is done in ter#s of the six ele#ents! it%s a (er" #ajor do#inant the#e$ And the reason
*h" *e%re *orking *ith the death and 'irth of h#ans *ith these six constitent ele#ents that
co#e fro# the sper# side and the speck of 'lood side is that it%s onl" on that 'asis that one can
achie(e enlighten#ent in one lifeti#e throgh the path of sing these sper# and speck of 'lood
energies to generate great 'liss) and fro# generating great 'liss generating the great 'lissfl deep
a*areness of (oidness$ Like*ise it%s the h#ans fro# the sothern continent) *hich is the lands of
action) *hich are the lands *here one can experience the reslts of one%s actions in one%s o*n
EE
lifeti#e$ So *e *ant to #editate in analog" *ith the death and 'irth of sch t"pes of h#an
'eings$
1o* in Kalachakra it speaks a tre#endos a#ont a'ot ato#s$ /his is the ato#s of the fi(e
ele#ents) the ele#ents of earth) *ater) fire) *ind) and space$ 1o* these ato#s are sall" stck
together) the ato#s of earth) *ater) fire) *ind) and space$ 1o* these ato#s are sall" stck
together and *hen the ni(erse ends) *hat happens is that the" co#e apart) so that "o ha(e the#
a'iding *ith space in 'et*een the#$ So this is different fro# the A'hidhar#a thing in *hich
e(er"thing disappears and "o%re left onl" *ith potentials in the period in 'et*een aeons$ Here it%s
a little 'it #ore si#ilar , think to 3estern science) that in a sense it 'eco#es sort of a plas#a6
e(er"thing) the energies that hold the ato#s together sort of dissipate so that the tin" s'9ato#ic
particles are sort of jst in an ncoaglated for# of flid plas#a perhaps$ /hese 9 that%s *hat
happens *hen the ni(erse ends$
1o* space ato#s are) according to 2etri -inpoche) the one *ho *rote one of the co##entaries
that ,%# follo*ing here! he sa"s space ato#s are the tin" s'9ato#ic spaces in 'et*een the parts of
ato#s$ ,t%s the extre#e of #inteness that the #ind can separate ot$ ,t%s the #ost #inte thing that
the #ind can separate ot) and it appears onl" to #ental consciosness) and it has an appearance
like the clear da*n sk"! so it appears like or old friend clear light$ Space ato#s6 a topic that
a'soltel" fascinates His Holiness) and he discsses *ith 3estern scientists$ /hat%s one definition
of it$ And according to Khedrp 1orsang C"atso) *ho *rote the other co##entar" that *e%re
follo*ing) he sa"s in addition) or as a spple#ent to that) he sa"s that it%s actall" 9 Khedrp
1orsang C"atso gi(es another explanation for it) *hich is that space ato#s is the na#e *hich is
gi(en to the condition *hen the ato#s are not cohesi(el" together) and it%s like the space that the"
occp"$ So "o can see that it%s approaching the sa#e thing fro# t*o sides6 one it%s the tin" s'9
ato#ic spaces in 'et*een the ato#s) and the other is) *hen the"%re not together it%s that space$
3hen the ni(erse ends *e ha(e ato#s frag#enting) not a'iding together) and this is called space
ato#s) he sa"s! and also the"%re not an o'ject of e"e consciosness and so forth) si#ilar to *hat
2etri -inpoche *as sa"ing$
So *e get space ato#s *hen the ni(erse ends) *hich is this condition of the space in 'et*een
ato#s or the state of the ato#s not 'eing cohesi(el" together) the parts of the ato#s not 'eing
cohesi(el" together$ And then '" the force of collecti(e kar#a the" start to co#e together again$
So *hen this plas#a starts to co#e together again) then "o get *ind ato#s! then fro# the friction
of *ind ato#s r''ing against each other "o get lightning 9 so#e sort of static lightning 9 and so
that%s the creation of fire ato#s) fire ele#ent! and fro# *ind and lightning together then "o get
rain) so that%s *ater ato#s 9
9 setting p the 9 prif"ing the en(iron#ent) so it *as setting p the 'ilding and all these fences
going ot to the end of the ni(erse) generating "orself as a forcefl 8ajra(ega) generating ot of
his 'od" the 6I deities *ith this fantastic code of the Sanskrit alpha'et ot of the (arios orifices of
the 'od") e(er"thing correlating to the ele#ents) and doing a long #antra practice *ith the#) and a
tor#a offering to the#) and ha(ing the# dissol(e 'ack into the six chakras! so that eli#inates
interferences and protects "o in ter#s of "or six ele#ents on an internal le(el) on an external
le(el the six ele#ents of the ni(erse! and then e(er"thing gets dissol(ed 'ack into the chakras
*hich is *here e(entall" *e *ant e(er"thing to land p in an" case$
So that takes care of the protection) and then after that *hen "o get into the actal sadhana first
"o *ant to 'e a'le to 'ild p the kar#a in analog" to 'ilding p the kar#a for a good re'irth
and ha(ing a good experience of death$ 3e ha(e first this 'ilding p of positi(e potential *ith
these practices of the se(en li#' pja) as , jst explained$
E6
And the next thing that *e%ll ha(e is the 9 in analog" to d"ing) 'ilding p the deep a*areness
collection or the collection of insight or *isdo#$ And that gets into the *hole #editation in ter#s
of the *hole process of the dissoltion of the ele#ents and then the generation of the #andala and
so forth *hich *ill get s into the (er" #ain part of the sadhana *hich is the For >ogas of the
Spre#e /ri#phant Mandala) Spre#e /ri#phant Actions) the 2rop >oga) and the S'tle >oga)
and those ,%ll co(er to#orro*$
So thank "o (er" #ch$ /hat%s 'een an a*fl lot of #aterial) and , hope it%s not 'een
o(er*hel#ing) 't *e do ha(e tapes so "o can listen again and get it a little 'it #ore slo*l"$
441:L/ 2A>55
9 "esterda") *e shold i#agine that *here *e are is not jst an ordinar" place 't is the #andala of
Kalachakra) and that *e%re all in the for# of si#ple Kalachakra deities) and that His Holiness as
Kalachakra is here 'efore s) *atching and pro'a'l" s#ilingK
Also it%s good to sort of reaffir# or #oti(ation of *h" *e%re listening to this) and *h" *e *ant to
get in(ol(ed in sch a practice$ Becase it%s (er" eas" *hen "o listen to #aterial like this to get a
little 'it o(er*hel#ed *ith ho* co#plicated it is and ho* difficlt it is) and so one tends to often
get a little 'it discoraged and that%s a 'ig pro'le#) particlarl" *ith Kalachakra stdies 'ecase it%s
so#ething *hich is so extensi(e and sophisticated$
Bt 'asicall") as in all the 2har#a teachings) as , *as explaining "esterda") *e all realise that *e
ha(e a lot of pro'le#s and that life itself is fll of a lot of pro'le#s no #atter *hat t"pe of sitation
*e #ight 'e in$ And these pro'le#s are no fn) and *ho *ants the# and *ho needs the#B And
these (arios pro'le#s of distr'ing attitdes) or getting sick and all these sort of things) things not
*orking ot the *a" that *e *ant) co#e fro# (arios cases$ /he"%re not jst existing there all '"
the#sel(es) or so#e nast" spirit p in the sk" thro*ing these hardships do*n on s) 't the" ha(e
cases in ter#s of (arios tendencies) potentials and so forth *ithin orsel(es$ And that it is
possi'le to get rid of these) and the *a" that *e can get rid of these is to take pre(enti(e #easres)
or follo* the 2har#a) in the sense of taking (arios #easres *hich *ill eli#inate the cases for
or pro'le#s and act as cases for 'ringing a'ot the reslt that *e *ish to achie(e6 na#el" to
realise or fllest potentials) 'eco#e a fll" enlightened 'ddha so that *e can 'enefit e(er"one$
Becase e(er"one has 'een (er" kind) e(er"one is in the sa#e predica#ent as *e are in) and *e%re
all in it together) so *e all ha(e to get ot of it together as *ell$ ,t%s the onl" thing that%s fair$
So *hen "o look at the (arios #ethods that%s a(aila'le) there are a lot of different techni+es
e(en jst *ithin the Bddhist sphere) and the #ost +ick and po*erfl #ethods are are in ter#s of
tantra) specificall" the highest class of tantra) Anntara"oga$ And this is 'ecase in order to get rid
of the roots that are casing all or pro'le#s) or confsion) or ignorance) or lack of a*areness
and so forth) *e ha(e to 'e a'le to see realit" and see that there%s all these fantasised *a"s that *e
i#agine things to exist *ith don%t exist at all! so *e ha(e to see their (oidness) their a'sence$ /o do
this) jst seeing it '" itself is not po*erfl enogh to ct throgh all the gar'age) all the o'scration
on or #inds$ ,t%s necessar" for that nderstanding of (oidness to ha(e a #ch #ore strong force
or pnch 'ehind it$ And so if *e ha(e as or #oti(ation si#pl" *anting to get rid of or pro'le#s
orsel(es) it doesn%t ha(e as strong a force as if *e had this in ter#s of or heart expanding ot to
e(er"one *ith 'odhicitta$ 3hen *e ha(e or heart expanded ot like that) then that adds a #ch
#ore strong a#ont of energ" and force 'ehind it so that or nderstanding of (oidness can ct
throgh all the o'scrations$
EG
Bt in fact jst doing that #ch onl" gets s jst a'ot to the point of getting rid of the s'tlest
o'scrations to o#niscience) 't can%t +ite get s throgh all of it$ And in order to do that *hat *e
ha(e to do is get do*n to the s'tlest le(el of consciosness) 'ecase *ith the s'tlest le(el of
consciosness) that is like a laser 'ea# *hich is going to allo* s to reall" ct throgh e(en the
s'tlest le(els of these o'scrations pre(enting s fro# 'eing o#niscient and pre(enting s fro#
kno*ing all things so that *e can 'enefit e(er"one$ So *e ha(e to get do*n to the clear light
s'tlest le(el of consciosness) and if that%s done in ter#s of ha(ing that #ind 'e a 'lissfl #ind
that gets do*n to that le(el) that adds e(en #ore po*er and intensit" to it so that *e get do*n to
that s'tlest le(el #ore +ickl") and also it 'eco#es a #ch #ore po*erfl tool for 9 like ha(ing a
dia#ond9pointed drill to ct a*a" the o'scrations$
So that%s *hat on the one hand *e%re ai#ing to do in ter#s of *isdo#! and then in ter#s of #ethod
*e%re ai#ing to tr" to get a 'od" of a 'ddha) *e%re tr"ing to ai# to acc#late cases for the 'od"
of a 'ddha *hich *ill 'ring it a'ot #ch #ore +ickl"$ And so in ter#s of that) in Kalachakra
specificall" *e%re *orking *ith *hat%s called (oid for#s) de(oid for#s) *hich are reflections of
that clear light consciosness) or the appearance aspect of it appearing like an i#age in a #agic
#irror$ And these are the things *hich) if *e practice a path *hich has these t*o together) so#e
sort of le(el of a 'lissfl clear light consciosness *hich is a*are of (oidness) here in Kalachakra
specificall" nchanging great 'liss is *hat it%s called) 'ased on the stacking of these drops) and if
*e ha(e together *ith that that consciosness appearing in the for# of a (oid for#) that%s reall"
*hat%s going to 'ring s to enlighten#ent$ And *e *ant to do that 'ecase *e can%t 'ear all the
sfferings and pro'le#s that other people ha(e) and *e ha(e ass#ed the responsi'ilit" to help
the#$ Becase if *e don%t do it) *ho%s going to do itB ,f *e jst sit 'ack and hope and pra" for
so#e great hero on a *hite horse to co#e and sa(e e(er"'od") that%s reall" ro#antic fiction$ So *e
need to tr" to do it orsel(es$

,n Anntara"oga tantra in general the #ethod that *e%re follo*ing to tr" to get rid of or pro'le#s
is to se #editations in analog"$ So *hat *e do is *e look at the 'asis that *e *ant to prif"6 *e
*ant to prif" death and re'irth) ncontrolla'l" recrring death and re'irth) on 'oth an external
le(el in ter#s of the ni(erse and internal le(el in ter#s of orsel(es) and *e *ant to prif" that in
the sense that *e *ant to stop its continit") to end it$ And *hat *e *ant to acco#plish is a 'od"
and #ind of a 'ddha$ And these t*o are analogos to each other6 death and re'irth on the one
hand) and the 'od" and #ind of a 'ddha on another! 'ecase 'oth of the# are in(ol(ed *ith the
s'tlest le(el of consciosness) getting do*n to clear light *hen "o die and then ha(ing
appearance ot of that as "or re'irth) and also getting do*n to the clear light in ter#s of ha(ing
the #ind of a 'ddha and ha(ing an appearance of that in ter#s of the 'od" of a 'ddha$
And the path that *e%re going to follo* is going to 'e like a sp" in the sense that it%s also analogos
to it) so it can sort of sneak in and get to the heart of 'oth of these) *hich is the clear light
consciosness itself6 this is the path of nchanging great 'liss and (oid for#) since that too is
in(ol(ed *ith the dissoltion of the *inds and getting to the clear light le(el of s'tlest
consciosness$ So *e se that to get do*n to that le(el) and then) 'ecase that clear light
consciosness has an nderstanding of (oidness and is an nchanging 'liss) then it is a'le to act as
an opponent to get rid of the cases for ncontrolla'l" recrring death and re'irth) in ter#s of it%s
a'le to get rid of this tendenc" *e ha(e to *ant to co#e ot of clear light) to shift) or to e#it
orsel(es ot of the clear light) *hich *old then) if *e co#e ot of the clear light) if the *inds
co#e ot of the clear light) then "o ha(e a 'asis to spport the grasping for tre existence and all
or distr'ing attitdes$ So it gets rid of that) and 'eing an nderstanding of (oidness it gets rid of
the grasping for tre existence itself) and 'eing a (oid for# it adds the potential and force) the #erit
*hich *old allo* it to do this in a #ost effecti(e and efficient #anner$ And not onl" does it get
E8
rid of the cases for ha(ing death and re'irth 't it also acts as the cases for 'ringing a'ot the
'od" and #ind of a 'ddha) 'ecase the nchanging great 'lissfl a*areness of (oidness *ill
'eco#e the #ind of a 'ddha) and the (oid for# *ill 'eco#e the 'od" of a 'ddha$
So that%s the 'asic techni+e that *e adopt in Anntara"oga) and in this Kalachakra$ 1o* "o
shold tr" 9 althogh there is a tre#endos a#ont of infor#ation and #aterial here) "o ha(e to
keep in #ind that Kalachakra is the #ost sophisticated s"ste#) the #ost sophisticated #editation in
the Bddhist fold) and so it%s not going to 'e eas"$ 1o'od"%s e(er going to clai# that it%s eas" or
that it%s si#ple$ ,t%s (er" fll! and as , said) as , +oted C"eltsa'9je) , said that the #ore extensi(e
the 'asis for prification the #ore extensi(e the prification itself *ill 'e) and so this is the #ost
extensi(e presentation of all this #aterial$ ,t co(ers on an external le(el all the #otions of the
planets and the la*s of astrono#" and the calendar and astrolog" and so forth$ &n an internal le(el
it co(ers the (arios energ" channels and *inds and so forth *ithin the 'od"$ ,t also co(ers the
*hole 'asis of langage) the Sanskrit alpha'et in a (er" fine sophisticated anal"sis of the sonds of
that langage) and correlating the letters of the alpha'et *ith the da"s of the #onth) *ith
astrological pheno#ena) *ith pheno#ena of the 'reaths in the 'od") and so forth$ So it%s a
co#prehensi(e s"ste# *hich co(ers a tre#endos a#ont of fields of kno*ledge$
/he sciences or the fields of kno*ledge in the Bddhist fold co#e #ostl" ot of the Kalachakra
#aterial) and it%s all *o(en together (er" nicel" *ithin the #aterial) so here and there in the stff
that ,%# #entioning *e%re going to co#e across 'its and pieces of all these different factors that are
*o(en together) and o'(iosl" jst hearing for the first ti#e) or the second or the third ti#e) a'ot
this sophisticated #aterial it%s not going to all sink in and it%s not all going to #ake sense$ Bt it%s ,
think a 'it nrealistic to i#agine that it is going to all #ake sense in the 'eginning like this) so all
"o can do at this point is get so#e general idea of the extensi(eness of *hat%s in(ol(ed here) and
so#e general idea of *here it%s proceeding and ho* it%s proceeding) so that if "o%re going to start
to get into doing one of the short sadhanas) let%s sa" this 1ine 2eit" sadhana ;*hich as , said is
actall" a /hirteen 2eit"=) 't if "o get into this 1ine 2eit" sadhana "o%ll ha(e so#e idea of
*here it%s co#ing fro# and *hat it%s 'eing a''re(iated fro#) so that "o can nderstand it *ithin
its context$ /his is *hat His Holiness ad(ised to do so ,%# follo*ing that$ Like*ise then it gi(es
"o a 'asis pon *hich to gro*$
,t%s like the sa#e process that%s in(ol(ed in doing a (isalisation$ 3hen "o do (isalisation
practice) *hat%s reco##ended 9 /songkhapa reco##ends it 9 is to tr" to get a rogh (isalisation of
the entire thing$ ,t doesn%t #atter ho* clear it is! it can 'e extre#el" (age! 't tr" to get a pictre
of the entire thing) and then *ithin that then start to *ork p the details and get it #ore and #ore in
focs) going on one detail after the other$ Bt if "o ha(e the *hole pictre and *ork like that then
"o ha(e the fra#e*ork) *hereas if "o%re jst starting on little details *ithot the *hole pictre
"o ha(e no idea *here it%s going) or ho* 'ig it%s going to 'eco#e) or *hat "o%re actall" ai#ing
for$ ,t%s i#portant to ha(e a pictre of the goal! that%s the *hole philosoph" after all of 'odhicitta$
Bodhicitta6 "o%re ai#ed on enlighten#ent) so "o ha(e so#e idea of *hat the goal is that "o%re
ai#ing for so that "or heart can expand ot to that$ So analogos to that the sa#e thing is done in
ter#s of the (isalisations) and the sa#e thing is done here in ter#s of the presentation of this
#aterial) so that one nderstands *hat actall" is in(ol(ed in the Kalachakra practice$
1o*) *e%re going throgh the sadhana$ /he sadhana is a #ethod for actalisation) literall") and for
actalising oneself as the Kalachakra grop of deities ;it%s not jst the single deit") 't on the fll
le(el it%s G?? deities=) and the sadhana itself consists of a preli#inar" part) *hich is the circle of
protection) and then the actal sadhana itself$ /hat circle of protection in(ol(ed 'ilding p the
t*o stores of positi(e potential and deep a*areness) or collections of #erit and insight if "o *ant
E9
to call it that$ So the circle of protection in(ol(ed 'oth the 'ilding p of #erit and insight and
like*ise the circle of protection itself$
/o 'ild p the #erit and insight one is going to 9 first *hat *e do is *e ha(e the lineage pra"er to
get inspiration fro# the grs) and then *e%re going to collect #erit and so forth '" #aking the
(arios offerings) so *e ha(e to consecrate the offerings to #ake the# not jst 9 special) and then in
order to do that *e can%t jst 'e in or ordinar" for#! *e ha(e to 'e in the for# of a deit"$ So *e
start off generating orself as a si#ple deit" cople$ /hen *e consecrate the inner offering) *hich
has a connection *ith the secret initiation) so *hat it%s in(ol(ed *ith is la"ing seeds for getting
t##o$ Becase the *hole procedre) as , explained) is that e(er"thing in the sadhana in this
generation stage is going to ripen into a si#ilar t"pe of thing on the co#plete stage) *hen "o%re
actall" *orking *ith the energies of the 'od"$ And to 'e a'le to de(elop things like t##o)
*hich de(elops 'liss *ithin the 'od" that one can then se to get the clear light consciosness) that
doesn%t co#e fro# no*here at all$ So if *e%re doing (isalisations of so#ething *hich is si#ilar to
it) *hich is like for instance here the inner offering consecration) then it 'ilds p a certain ha'it of
#ind) of *ind casing fire to 'rn) casing things to #elt) casing all sorts of this t"pe of stff in
ter#s of getting 'liss) so that that sets p a pattern of thinking *hich then *ill ena'le s to actall"
start to ha(e t##o *ork$ So *e consecrated the inner offering) and then in the long sadhana
there%s a consecration of the (ajra and 'ell) and then the oter offerings) and then there%s an offering
of a #andala) and the 8ajrasatt(a #editiation! and all this is for prification and for preli#inaries$
And then there *as the 'ilding p of the collection of #erit and insight) *hich like*ise is o#itted
here in the shorter (ersion$
/hen *e got to the actal circle of protection$ And the circle of protection had protection of
oneself) and in or short one it *as si#pl" in ter#s of ha(ing the fll #oon disc go p and do*n
or 'odies and clear ot the jnk *ithin it in ter#s of 'od") speech) #ind) and deep a*areness6 *e
al*a"s ha(e these for things *hich correlate to the for drops of the *aking) drea#) deep sleep)
and forth occasion or 'liss) ecstas" drop) *hich are the things that *e *ill *ork *ith in order to
get the for 'odies of a 'ddha$ So *e had that) and then *e had a setting p of (ajras *ithin
orsel(es) *hich as *e sa* correlates to the chakras and the channels *ithin or chakras) and lights
going ot fro# that *hich again clarifies and prifies the channels and so it protects s *ithin! it%s
the self protection$ /hen there%s the protection of the place in ter#s of the circle of protection)
*hich is o#itted in the short one) 't that%s a (er" ela'orate practice in ter#s of generating
orsel(es as the forcefl for# of Kalachakra) 8ajra(ega or 2ia#ond Strong Force) and then
e#anating ot 6I deities in stages otside of s *hich are 'asicall" correlated to prif"ing the
ele#ents) and doing a lot of ela'orate things *ith the#) and #antras and so forth) and then
e(entall" getting the# to dissol(e 'ack into the six chakras! 'ecase on the co#plete stage) as *e
sa*) the *hole process of getting the *inds to dissol(e and stacking the drops *as a process that
in(ol(ed the six #ajor chakras in the 'od"6 the p'ic) na(el) heart) throat) forehead) and cro*n
chakras$
/hen the actal sadhana is in(ol(ed *ith for parts) *hich *as the Spre#e /ri#phant Mandala)
Spre#e /ri#phant Actions) the 2rop >oga) and the S'tle >oga! and in order to get into that first
*e ha(e the collection of the t*o collections again$ Here it%s done in analog" *ith the fact that
'ecase *hat *e%re going to do in the #ain part of the sadhana is going to 'e analogos to death
and re'irth) and here the collection of #erit and insight 'eforehand is analogos to ho* 'efore *e
die *e *old *ant to 'ild p the good kar#a that *old thro* s into 'etter sitations in ftre
li(es$ So *e had this *hole 'ilding p of a 'ontifl store of positi(e potential or collection of
#erit! and that *as done in ter#s of a se(en li#' pja) +ite standard) si#ilar to *hat *e do in all
or practices! and then a part *hich *as left ot in or short one) *hich *as a 'asic re(ie*ing of
6I
the #ain points of the stra path in co##on) in ter#s of the restraining fro# negati(e actions and
distr'ing attitdes and so on$
So that 'rings s to *here *e *ant to start toda") and *here *e *ant to start toda" is 9 *ell) *hen
*e finished this collection of #erit *e had6 %B" those in this 'ontifl field for spirital gro*th
dissol(ing into #e , 'eco#e inspired)% and so *hen *e had this s#all little Kalachakra #andala in
front of s *hich *as the field of #erit) that dissol(es into s$ 3e%re here in the for# of a si#ple
single deit") jst the #ale figre) *ith one face and t*o ar#s) and the #andala dissol(es into s)
and that%s so#ething *hich gi(es s 'liss$ ,t%s a (er" 'lissfl thing to ha(e the gr and deities no*
'eco#e part of s) and so that 'ilds p a 'lissfl consciosness$ As , *as explaining "esterda")
*hat *e *ant to get all together is a clear light consciosness) that 'eing 'lissfl and that ha(ing an
nderstanding of (oidness$ So *e%re going to 'ild these p '" (arios different practices) and here
at this stage *hat%s 'ilding p the ha'it for it 'e 'lissfl is the 'liss that one has *hen the field of
#erit dissol(es into oneself$ /his is a co##on ele#ent "o%re going to find in a lot of other
sadhanas) althogh it #a" not 'e so o'(ios that that%s *hat its prpose is) 't that is its prpose
*hen the (arios 9 either the gr or the #andala dissol(es into "o$
1ext) *e *ant to get 'ilding p a 'ontifl store of deep a*areness$ /his is going to 'ild p the
ha'it to get the (oidness aspect) the realisation of (oidness) and it%s done in ter#s of #editation on
*hat%s called the for doors to li'eration as a collection of insight or store of deep a*areness! and
it%s done in analog" *ith the stages of death$ ,n #an" of the other practices "o%ll hear the three
doors for li'eration$ 8er" often *hen 9 "o kno* this pside do*n p"ra#id) this realit" sorce
that so#eti#es appears in other practices) *ith three sides6 those three sides sall" stand for the
three doors to li'eration! and here *e ha(e for$ /he"%re doors to li'eration 'ecase the"%re
different t"pes of (oidness that *ill lead s to li'eration$ And the for doors here are the 9 first of
all 'eing de(oid) things 'eing de(oid of a tre natre) or inherentl" finda'le existence! so it%s 'asic
(oidness itself of all pheno#ena! that%s the first door to li'eration$ /he second door is called the
lack of a tre sign) and a lack of a tre sign #eans that cases are de(oid of ha(ing an inherent
finda'le existence! so it%s the (oidness of cases$ /hen third is a lack of tre aspiration or hope) and
this lack of tre aspiration is in ter#s of reslts 'eing de(oid of inherentl" finda'le existence! so it%s
the (oidness of reslts$
/hose are the sal three doors to li'eration6 (oidness of things in general) (oidness of cases) and
(oidness of reslts$ And the forth one *hich co#es here ;"o also ha(e it in so#e other practices
as *ell= is *hat%s called a lack of a tre 44affectingN effecting55 action) or a lack of an action that
44affectsN effects55 ahead! in other *ords it%s talking a'ot actions 'eing de(oid of inherent finda'le
existence$
So or for doors are (oidness of things in general) (oidness of cases) (oidness of reslts) and
(oidness of actions$ So the (oidness of actions is in the sense that there%s no trl" existent action to
'e done) no trl" existent actor) and no trl" existent act itself6 these are the three circles that are
in(ol(ed in an" particlar acti(it"$ /here%s the action to 'e done) the actor) and the act itself) and
the"%re all (oid$ So this is in ter#s of *hat *e%re doing here$ 1o* these are deri(ed fro# 9 in
7handrakirti) he has a text called the ,ll#inating La#p) *hich is a co##entar" to Ch"asa#aja)
and in it he explains for different le(els of #eaning that things can ha(e) that *ords can ha(e in
the tantra) and these are6 a literal #eaning) a general #eaning) a hidden #eaning) and a final
#eaning or lti#ate #eaning$ So literal) general) hidden) and final$ And this is sed to explain the
(arios (erses and things in the root tantra #aterial$
/his particlar (erse that *e%ll ha(e here6 %3ith fnctional pheno#ena non9existent there is no
'ilding p of a 'eneficial ha'it of the #ind)% that actall" is fond in the second chapter of the
61
Ch"asa#aja tantra! it%s also fond in the Kalachakra tantra$ ,t%s a (er" (er" fa#os (erse$ And it%s
interpreted here in ter#s of 'oth the literal #eaning of it and also the general #eaning of it$ /he
literal #eaning of the (erse is the one fro# *hich *e get the forth door) the lack of a tre existing
44affectingN effecting55 action! or the action of *hat *e%re in(ol(ed *ith in this #editation lacks tre
existence$
So it sa"s6 %3ith fnctional pheno#ena non9existent there is no 'ilding p of a 'eneficial ha'it of
the #ind)% *hich #eans that if 9 %'ilding p a 'eneficial ha'it of the #ind% '" the *a" is *hat the
*ord #editation #eans 9 so *hat it%s sa"ing is that if fnctional pheno#ena *ere totall" non9
existent) *ith fnctional pheno#ena non9existent) if the" *ere totall" non9existent that *old not
'e actal #editation! that%s not 'ilding p a 'eneficial ha'it of the #ind$
/he second line is6 %And 'ilding p so#ething is not in the natre of 'ilding a 'eneficial ha'it of
the #ind$% So 'ilding p so#ething *old 'e if "o #editated on so#ething 'eing trl" existent6
that%s not #editation either) that%s not proper #editation$ So "o see *hat *e%re doing is *e%re
eli#inating the extre#es$
/he third line is sa"ing6 %Fnctional pheno#ena like that cannot 'eco#e *hat are fnctional
pheno#ena$% So fnctional pheno#ena like that #eans like 'oth of those t*o) so 'oth non9existent
and trl" existent! and i#plicit in that is neither of the t*o6 that%s also not *hat pheno#ena are$ So
here *e%re eli#inating the for extre#es6 that things are either totall" non9existent) either trl"
existent) either 'oth) or neither! that%s the literal #eaning of the thing$
And so6 %Bilding p a 'eneficial ha'it is not to 'e ai#ed)% *hich #eans not 'e ai#ed at the tre
existence of the three circles of *hat%s #editated on) the #editator) and the #editation$ So the
literal #eaning of it that one #editates pon here or thinks a'ot) is in ter#s of there%s no trl"
existent action of #editation that%s in(ol(ed here in ter#s of *hat%s #editated pon) the #editator)
or the #editation itself$ 1one of these are existent in an" of the for extre#es of totall" non9
existent) trl" existent) 'oth) or neither$ So that%s the literal #eaning of this (erse) fro# *hich *e
get the forth door to li'eration$
1o* the first three doors to li'eration co#e fro# the general interpretation of the (erse$ So line
one of it sa"s6 %3ith fnctional pheno#ena non9existent there is no 'ilding p of a 'eneficial ha'it
of the #ind$% So it%s sa"ing that e(er"thing is (oid '" natre) 't *hen all things are (oid) to cling
to that (oidness as trl" existent 9 in other *ords %*ith fnctional pheno#ena non9existent% is
interpreted in ter#s of to take this non9existence) this (oidness as 'eing so#ething trl" existent) as
a fnctional pheno#enon in that sense) that%s not the correct #editation! 'ecase e(er"thing is (oid
inclding (oidness itself$ So that%s or first door of li'eration) the (oidness of e(er"thing6 it%s not to
grasp at e(en (oidness itself as 'eing trl" existent 't that too is (oid$
/hen line t*o is6 %And 'ilding p so#ething is not in the natre of 'ilding p a 'eneficial ha'it of
the #ind$% /his is a lack of a tre sign) in other *ords a (oidness of a case$ Bilding #editation
p on so#ething) 'ilding p so#ething) that%s in ter#s of it 'eing a case) as a trl" existent case
for so#ething else) is not correct #editation$ So to 'ild p so#ething) in other *ords to #editate
in ter#s of so#ething 'eing a trl" existent case to acco#plish so#ething else) is also not the
proper #editation$
%Fnctional pheno#ena like that cannot 'eco#e *hat are fnctional pheno#ena$% ,n other *ords a
reslt that *e%(e ai#ed at) a fnctional pheno#enon like that cannot 'eco#e *hat are fnctional
pheno#ena6 "o can%t ha(e a trl" existent reslt co#ing fro# all of these) so that%s the third door
of li'eration6 the lack of trl" existent reslts$
6?
/herefore #editation is 'eing not ai#ed at 9 %Bilding p a 'eneficial ha'it is not to 'e ai#ed% 9 not
ai#ed at an"thing other than e(er"thing existing '" #ental la'elling$
So *hat *e%re in(ol(ed *ith here is the (oidness of all things that pass 'efore the #ind6 that%s the
first door to li'eration) to realise that all things that happen) pass 'efore or #ind in ter#s of the
(isions that *e ha(e as *e die and so forth) these don%t ha(e tre existence$ /he second is no trl"
existent case) in the sense that *e shold realise that there%s no trl" existent co#passion) or trl"
existent *ish to help others) *hich is going to act as a case for or enlighten#ent6 that%s the
second door) no trl" existent case$ And the third6 there%s no trl" existent reslt) or no trl"
existent enlighten#ent) that *e%re aspiring for$ And the forth is that there%s no trl" existent
44affectingN effecting55 action of #editation on these "ogas here for prif"ing death6 that the
practice that *e%re doing doesn%t ha(e tre existence either$
So *hen *e think of this (erse) *hen *e read it) those are the things that *e think a'ot$ 3e think
a'ot) in the process of doing this practice as *e die) the (isions and things that appear don%t ha(e
tre existence) that%s the first door! the co#passion and #oti(ation that *e ha(e for 'eco#ing
enlightened throgh this process doesn%t ha(e tre existence as a case! the enlighten#ent that
*e%re ai#ing at throgh it doesn%t ha(e tre existence as a reslt! and the actal practice of
#editation that *e%re doing in ter#s of #editator) *hat%s 'eing #editated pon) and the #editation
itself don%t ha(e tre existence as an action that is in(ol(ed in it$ So that%s the #editation on the
for doors to li'eration) and it 'ilds p a store of deep a*areness$ ,t%s sophisticated 't it%s
straightfor*ard reall"$
1o*) ho* do *e do the #editation of *hat follo*s fro# here) the actal #editation of there 'eing
an analog" *ith deathB ,n Kalachakra *e ha(e a presentation of the external) internal) and
alternati(e 7"cles of /i#e) and these are all analogos to each other$ 1o* the point isn%t reall" to
set p nice arrange#ents of s"##etrical lists) 't to kno* that the oter en(iron#ent and inner
sentient 'eings as the 'asis for prification) to kno* these (er" extensi(el") so that *e can prif"
orsel(es of all potentials for the# '" #eans of the path$ So if *e kno* extensi(el" the external
and the internal sitations then *e can *ork to prif" it #ore easil"$ ,n other *ords nder the
control of ignorance *e ha(e attach#ent and hostilit"! this 'ilds p kar#a or (arios i#plses)
and as a co#prehensi(e reslt of the co##on kar#a *e get the *orld of the external en(iron#ent)
and as the ripened reslt of indi(idal kar#a *e ha(e the indi(idal internal 'od"$ And these are
ncontrolla'l" recrring pheno#ena) or sa#sara$ As a root for all of this is grasping for tre
existence) and the potentials for the confsion of discordant appearance9#aking *hich are laid '"
this grasping! the t*o paths prif" this$
1o* this discordant appearance9#aking is a (er" interesting thing$ ,t%s sall" spoken of in ter#s
of 9 , gess the #ost sal translation is dal appearances) appearance of dalit"$ 2alit" is not
terri'l" great 'ecase that gi(es the connotation that there are actall" t*o things) *hereas there
aren%t$ 2iscordant , think is 'etter) 'ecase a discordant appearance #eans that it%s discordant fro#
*hat actall" exists! it%s not that there%s t*o things there! and it%s discordant in the sense that it is an
appearance of tre existence as opposed to non9tre existence$ Bt if "o think jst in ter#s of
discordant appearances or dal appearances then that%s so#ething that%s external) and to get rid of
these discordant appearances it%s like 9 it%s al#ost as if "o approach it onl" like that) it%s like these
dal appearances are ot there so#e*here) existing '" the#sel(es) and "o%re *orking to get rid of
the#$ Bt in fact the approach is #ore in ter#s of the #ind or the t"pe of consciosness that
ill#inates or #akes things appear discordantl" fro# the *a" that the" actall" exist$ So like
#an" things in Bddhis# the" can 'e discssed fro# the point of (ie* of either 'eing an o'ject or
fro# the point of (ie* of 'eing a consciosness or s'ject$ So like*ise these discordant
6@
appearances can 'e discssed in ter#s of 'oth an o'ject or a s'ject) a consciosness) and here ,%#
referring to it as discordant appearance9#aking6 it%s this process that *e ha(e in or #ind to #ake
things appear discordantl"$ Becase if "o approach it that *a" then "o ha(e so#e sort of 'asis to
*ork *ith to get rid of it) 'ecase *e can affect or #ind$ 3e can%t affect external pheno#ena)
especiall" if *e concei(e of the# as existing inherentl" '" the#sel(es ot there! 't "or #ind "o
can *ork on$
1o*) #editation on the path is analogos to these things that *e *ant to get rid of) and *e%re
*orking in the sense of this *hole process ,%(e explained alread") of ho* *e #editate on analogies$
Here *e speak specificall" in analog" *ith the death and 'irth of h#ans of the sothern continent)
*ith six constitent ele#ents! it al*a"s refers to the#$ ,n Ch"asa#aja there%s three of sper#)
*hich are 'one) #arro*) and sper#! and three that co#e fro# the speck of 'lood) *hich are the
skin) flesh) and 'lood$ Bt in Kalachakra it has a different list of these6 the three constitent
ele#ents that co#e fro# the sper# side are *ater) *ind) and space! and the three fro# the speck of
'lood side are earth) fire) and deep a*areness$ So this is or list of the six ele#ents$ So #ch in
Kalachakra is done in ter#s of the six ele#ents! it%s a (er" #ajor do#inant the#e$ And the reason
*h" *e%re *orking *ith the death and 'irth of h#ans *ith these six constitent ele#ents that
co#e fro# the sper# side and the speck of 'lood side is that it%s onl" on that 'asis that one can
achie(e enlighten#ent in one lifeti#e throgh the path of sing these sper# and speck of 'lood
energies to generate great 'liss) and fro# generating great 'liss generating the great 'lissfl deep
a*areness of (oidness$ Like*ise it%s the h#ans fro# the sothern continent) *hich is the lands of
action) *hich are the lands *here one can experience the reslts of one%s actions in one%s o*n
lifeti#e$ So *e *ant to #editate in analog" *ith the death and 'irth of sch t"pes of h#an
'eings$
1o* in Kalachakra it speaks a tre#endos a#ont a'ot ato#s$ /his is the ato#s of the fi(e
ele#ents) the ele#ents of earth) *ater) fire) *ind) and space$ 1o* these ato#s are sall" stck
together) the ato#s of earth) *ater) fire) *ind) and space$ 1o* these ato#s are sall" stck
together and *hen the ni(erse ends) *hat happens is that the" co#e apart) so that "o ha(e the#
a'iding *ith space in 'et*een the#$ So this is different fro# the A'hidhar#a thing in *hich
e(er"thing disappears and "o%re left onl" *ith potentials in the period in 'et*een aeons$ Here it%s
a little 'it #ore si#ilar , think to 3estern science) that in a sense it 'eco#es sort of a plas#a6
e(er"thing) the energies that hold the ato#s together sort of dissipate so that the tin" s'9ato#ic
particles are sort of jst in an ncoaglated for# of flid plas#a perhaps$ /hese 9 that%s *hat
happens *hen the ni(erse ends$
1o* space ato#s are) according to 2etri -inpoche) the one *ho *rote one of the co##entaries
that ,%# follo*ing here! he sa"s space ato#s are the tin" s'9ato#ic spaces in 'et*een the parts of
ato#s$ ,t%s the extre#e of #inteness that the #ind can separate ot$ ,t%s the #ost #inte thing that
the #ind can separate ot) and it appears onl" to #ental consciosness) and it has an appearance
like the clear da*n sk"! so it appears like or old friend clear light$ Space ato#s6 a topic that
a'soltel" fascinates His Holiness) and he discsses *ith 3estern scientists$ /hat%s one definition
of it$ And according to Khedrp 1orsang C"atso) *ho *rote the other co##entar" that *e%re
follo*ing) he sa"s in addition) or as a spple#ent to that) he sa"s that it%s actall" 9 Khedrp
1orsang C"atso gi(es another explanation for it) *hich is that space ato#s is the na#e *hich is
gi(en to the condition *hen the ato#s are not cohesi(el" together) and it%s like the space that the"
occp"$ So "o can see that it%s approaching the sa#e thing fro# t*o sides6 one it%s the tin" s'9
ato#ic spaces in 'et*een the ato#s) and the other is) *hen the"%re not together it%s that space$
3hen the ni(erse ends *e ha(e ato#s frag#enting) not a'iding together) and this is called space
ato#s) he sa"s! and also the"%re not an o'ject of e"e consciosness and so forth) si#ilar to *hat
2etri -inpoche *as sa"ing$
6D
So *e get space ato#s *hen the ni(erse ends) *hich is this condition of the space in 'et*een
ato#s or the state of the ato#s not 'eing cohesi(el" together) the parts of the ato#s not 'eing
cohesi(el" together$ And then '" the force of collecti(e kar#a the" start to co#e together again$
So *hen this plas#a starts to co#e together again) then "o get *ind ato#s! then fro# the friction
of *ind ato#s r''ing against each other "o get lightning 9 so#e sort of static lightning 9 and so
that%s the creation of fire ato#s) fire ele#ent! and fro# *ind and lightning together then "o get
rain) so that%s *ater ato#s 9
9 and then fro# *ind) lightning) and *ater all together "o get rain'o*s! and rain'o*s *old 'e 9
44gap in tape55 9 it%s (er" far ot$ So fro# *ind) and lightning) and rain then *e get rain'o*s! and
that%s ho* for#) or earth ato#s start to co#e a'ot$ So that%s the explanation of ho* the ni(erse
ends and then is for#lated again$ And "o can see this is not sch a terri'l" far9fetched sche#e
that it co#es p *ith! not at all$
1o* on an indi(idal le(el) *hen "o die the ato#s and the ele#ents are dispersing *ithin the
'od" and not *orking together as a *hole) is ho* the death process is descri'ed in Kalachakra$ So
the ato#s and ele#ents are dispersing and not *orking together as a *hole) si#ilar to the *a" that
the ni(erse) the ato#s start to co#e apart$ So the forces holding the# together cease to fnction$
And nlike in Ch"asa#aja) *here the process is descri'ed in ter#s of the consciosness
*ithdra*ing fro# the ele#ents of the 'od" as its 'asis) *hich is the *hole *a" it%s descri'ed in
Ch"asa#aja and then of corse >a#antaka) Herka) 8ajra"ogini and so forth) instead of that *hat
"o ha(e here in Kalachakra dissoltion is) in stages *hat happens is "o ha(e the dissoltion of
the discordantappearance9#aking consciosness$ ,n other *ords) rather than the consciosness
*ithdra*ing fro# the ele#ents) the consciosness itself *hich #akes these ele#ents appear in a
discordant *a") that itself is starting to disappear$ ,t%s a slightl" different *a" of concei(ing of it$
/he process is descri'ed in ter#s of 9 it sa"s here6 %/he *ater ele#ent in #" 'od" da#pens the
fire$% So *ater pts ot fire$ /hen6 %3ithot fire) the earth dissol(es into *ater$% /hen6 %3ater is
dried p '" *ind$% And then6 %3ind goes into consciosness! and consciosness goes into space$%
1o* this *hole process of *ater ptting ot fire) then *ithot fire earth dissol(es into *ater) and
then *ater is dried ot '" the *ind) and then *ind goes into consciosness and consciosness goes
into space) this descri'es the process of the 'reaking p of the conglo#erate ato#s *hich *ere the
'asis for #aking p discordant appearances$ ,n other *ords it%s as if "o ha(e a 'lack line arond
the#! *hen the"%re conglo#erated together) *hen the ato#s are all together and fnctioning) then
the consciosness #akes the# appear as if the" had a 'lack line arond the#) as if the" *ere
inherentl" solid and finda'le fro# its o*n side$ So as the ato#s 'reak p) as this *hole incorrect
appearance of the things 'eing solid) as that 'reaks p) then the consciosness itself that *old
#ake that appear as if the" *ere solid) that sort of disappears$ /hat%s the process that%s happening$
So as the ato#s 'reak p "o get to the point *here *ind goes into consciosness) as it sa"s here6
*ind dissol(es into consciosness) and it%s at that point that "o no longer ha(e sense consciosness
ill#inating o'jects$ ,n other *ords it%s stopping #aking earth look as thogh it%s appearing trl"
existent! it stops #aking earth) *ater) fire) and *ind appear as if the" *ere solid$ So that%s the sense
consciosnesses) and that sense consciosness ceases at that point$ And then "o onl" ha(e #ental
consciosness) and this #ental consciosness) this consciosness *ind 9 'ecase the *ind has gone
into consciosness no* 9 starts to enter and dissol(e into the central channel$ So as it gets s'tler
and s'tler "o ha(e no conceptal consciosnesses at all) and that%s *hat is descri'ed in ter#s of
consciosness dissol(ing into space$ So *ater da#pens the fire) earth parted fro# fire dissol(es
into *ater) *ater is dried p '" *ind) *ind dissol(es into consciosness6 that #eans that all the
sense consciosnesses *hich *ere in(ol(ed *ith these ele#ents dissol(e in) so the *ind goes into
6E
the consciosness) and then "o ha(e onl" #ental consciosness$ And then consciosness
dissol(es into space #eans that that consciosness *ind *hich is the 'asis for conceptal #inds
then dissol(es into space) in the sense that it goes into the central channel) dissol(es into the (arios
chakras and so forth) and "o get do*n to the clear light consciosness$
1o* this clear light consciosness of death) the s'tlest le(el clear light consciosness of death) is
non9conceptal! and it has an aspect of a si#ilar shape to a straightfor*ard perception of (oidness)
since discordant appearance9#aking consciosnesses ha(e set$ /hat%s an i#portant point! it%s not so
eas" to state it in *ords) 't that consciosness has a si#ilar shape) or it%s a si#ilar thing to a 'are
perception of (oidness$ /hat%s not sa"ing that it is a 'are perception of (oidness! it%s sa"ing it%s
si#ilar to a 'are perception of (oidness$ 3h"B Becase the conceptal #inds and the grosser
#inds *hich *old ill#inate things in a discordant #anner) *hich *old #ake things appear
trl" existent) ha(e set$ /he"%(e dissol(ed! set like the sn$ So it%s not there$ >o onl" get do*n to
this laser 'ea# of a #ind) laser 'ea# consciosness$ So it%s of si#ilar shape to a straighfor*ard or
'are perception of (oidness) since discordant appearance9#aking consciosnesses ha(e set$
And no*) *hat%s the o'ject of that #indB /he o'ject of that #ind is ato#s of space$ ,t%s ato#s of
space) #eaning the state of ato#s 'eing 'roken p '" not conglo#erated or coaglated$ And as *e
recall) ato#s of space *ere so#ething that onl" the #ind cold see) cold concei(e of! it can%t 'e
kno*n '" the senses! and ato#s of space also ha(e this sal clear light) like da*n) appearance$
And it%s like an e#pt" aeon *hen the ni(erse has disintegrated$
1o* the i#plication of this) according to Khedrp 1orsang C"atso) is that (oid for#s appear to
sch a consciosness) the clear light of death! and also that sch a consciosness has an aspect of
'liss$ ,t%s the 'liss of 'eing separated fro# discordant appearance9#aking consciosness$ /his is
si#ilar to the Sak"a position! Khedrp 1orsang C"atso stdied *ith a great Sak"a #aster6
2raksang Lotsa*a$ So sch consciosness has an aspect of 'liss! it%s not the 'liss of 'odhicittas
#elting in the central channel) 't it%s a 'liss of 'eing separated fro# discordant appearance9
#aking consciosnesses! consciosness that *old #ake things appear to 'e trl" existent$
So at the clear light of death *e ha(e a clear light *hich is of si#ilar shape to a 'are perception of
(oidness) 'ecase it has no discordant appearance #aking$ ,t has space ato#s appearing to it$ ,t
has (oid for#s appearing to it) 'ecase it%s a consciosness in *hich the *inds ha(e entered into
the central channel$ And it has a 'lissfl aspect) the 'liss of 'eing separated fro# these discordant
appearance9#aking consciosnesses$
1o* if throgh the co#plete stage *e can ha(e that aspect of a straightfor*ard perception of
(oidness 9 in other *ords if *e can ha(e 9 "o see) it has an aspect of 'eing like a 'are perception
of (oidness alread") 'ecase the discordant appearance9#aking consciosnesses are set$ ,f *e can
#ake that into an actal realisation of (oidness) then *e%(e reall" gotten so#ething$ And if *e can
#ake the 'lissfl consciosness of 'eing separate fro# this discordant appearances) if *e can #ake
that 'e the nchanging 'liss that%s deri(ed first fro# #elting the 'odhicitta throgh t##o) and
then stacking it) stacking the drops) and throgh that depleting the ato#s of the 'od" 9 'ecase "o
re#e#'er the *hole process of 'eco#ing enlightened throgh the (oid for# *as after the stacking
of the ?1)6II drops) the ato#s of the 'od" co#e apart) *hich is si#ilar to death) si#ilar to the end
of the ni(erse 9 so if *e can do that) if *e can #ake the aspect of that #ind *hich is si#ilar to a
'are perception of (oidness 'e an actal 'are perception of (oidness) and if *e can #ake the
'lissfl aspect of that #ind 'eco#e an actal nchanging 'liss throgh the stacking of the drops
and so forth) then it acts as an actal opponent for grasping for tre existence and its propensities)
*hich *old ha(e gi(en the i#pre external en(iron#ent and internal sentient 'eings) and so it
acts as a case for dhar#aka"a) for the #ind of a 'ddha$ So if *e get do*n to death) the death
66
clear light) death clear light alread" has certain aspects *hich are (er" (er" si#ilar to *hat *e *ant
to get6 it is si#ilar to a 'are perception of (oidness! it has a certain aspect of 'liss to it alread"$ So
if *e can s'stitte it) and #ake that aspect *hich is like a 'are perception of (oidness actall" 'e
a 'are perception of (oidness) and that aspect of 'liss actall" 'e a 'lissfl a*areness fro# the
stacking of the drops) then that *ill actall" get rid of its tendenc" to create i#pre 'irth or
en(iron#ent and instead gi(e rise to the #ind and 'od" of a 'ddha$
Like*ise) if the (oid for#s that appear in that state 9 *e get (arios reflections and things in the
clear light of death) *hich natrall" happen 9 if *e can #ake that into appearing as the (oid for#)
*hat%s called the #aha#dra cople) the cople of Kalachakra) rather than jst 'eing) "o kno*) a
(ase) or a pillar) or a piece of cloth ;those are the exa#ples that are sed in the text=) then it acts as a
case for the for# 'od" of a 'ddha$ So this clear light consciosness of death as descri'ed in
Kalachakra) particlarl" in the co##entaries of Khedrp 1orzang C"atso) has all these featres
*hich #ake it #ost condci(e$ So if *e #ake its aspect like a 'are perception of (oidness 'e the
'are perception of (oidness) if *e #ake its 'lissfl aspect 'e the nchanging 'liss of the stacking of
the drops) if *e #ake the (oid for#s that appear to it 'e the (oid for# Kalachakra cople) then
*e%(e got it #ade$
So on the co#plete stage nchanging 'lissfl realisation of (oidness and the (oid for#s are
analogos to the disintegration of the *orld and death) and are the cases of the dhar#aka"a and
the for# 'odies of a 'ddha) *hich is the resltant stage! and the"%re also analogos to the 'asis to
'e prified$ /hat%s on the co#plete stage$ /he nchanging 'liss and the (oid for# are si#ilar to
*hat *e *ant to prif"6 'irth and death! and si#ilar to the #ind and 'od" of a 'ddha! the the#e
*e%(e 'een talking a'ot since "esterda"$ And here the generation stage is analogos *ith it6 it%s
this #editation that *e%re a'ot to do here! and it ripens into the co#plete stage *hich actall" does
the prification$
So) *hat%s the #editation on the generation stageB ,t%s as follo*s$ First of all) there are 9 "o%ll 'ear
*ith #e if ,%# going into +ite a 'it of detail in this) 't this is the heart of the practice$ ,n the other
tantras) Ch"asa#aja and so forth) there%s a description of eight signs that "o get of the ele#ents
dissol(ing$ ,t%s not necessar" to go into that 'ecase *e%re not discssing Ch"asa#aja here! 't
rather than eight there are ten signs in Kalachakra) and these are called the for signs of night and
the six of da"$ /he for of night are6 s#oke9like appearance! then #irage9like appearance ;no* this
is the exact opposite of the *a" it is in Ch"asa#aja 9 Ch"asa#aja has #irage first and then
s#oke! in Kalachakra it%s s#oke first and then #irage=! then sparks in the sk") like little flitters of
sparks! and then 'tter la#p) like a (er" still fla#e) so#eti#es descri'ed like a fla#e at the 'otto#
of a *ell$ /hose for '" the *a" deri(e fro# the Ch"asa#aja$ /hen there%s the six of da"6 the
first one is called 'lazing) *hich is a "ello* appearance like Kalagni) the Fire of /i#e disc! then
the next is #oon) so it%s a *hite appearance! then the next is sn) *hich is a red appearance! then
the next is -ah) *hich is a 'lack appearance ;so here it%s a little 'it re#iniscent of Ch"asa#aja
*here "o ha(e the *hite) red) and 'lack appearances) althogh it%s not exactl" the sa#e=! then)
after -ah) the 'lack appearance) "o ha(e lightning) flash of lightning! and then "o ha(e the
tenth one) *hich is 'le dot) a 'le dot$ And these ten signs arise *hen the *ind starts to go into
the central channel! all ten) in se+ence$ So the for of night *ere6 s#oke) #irage) sparks in the
sk") and 'tterla#p$ And the six of da" *ere6 'lazing) *hich is "ello* like Kalagni) #oon) sn)
-ah) lightning) and a 'le drop$
1o* nlike Ch"asa#aja there%s no correlation of first one ele#ent dissol(es and then "o get the
first sign6 like in Ch"asa#aja earth dissol(es) #eaning the consciosness *ithdra*s fro# earth)
and "o get #irage! and then it *ithdra*s fro# *ater and then "o get s#oke$ ,t%s not like that!
or old friend) or old thing of s"##etr" is stpid6 there%s no correlation like that$ ,n general) *hat
6G
*e i#agine *ith *ater pts ot fire etc) is si#pl" that the 9 as *e sa") *ater ele#ent in #" 'od"
da#pens the fire6 *hat *e i#agine is si#pl" that the ato#s of the ele#ents of the 'od" are
'reaking apart) so that discordant appearance9#aking consciosness ai#ed at the# sets or dissol(es
in stages$ So *hat *e%re i#agining *ith these is that the ato#s of the ele#ents of the 'od" are
'reaking apart) so that the discordant appearance9#aking consciosness) the consciosness that has
the 'lack cra"on in its hand ptting 'ig lines arond things) since the ato#s are falling apart) that
that ceases) it can%t 9 'eing ai#ed at that) since *hat it%s 'eing ai#ed at is falling apart) it sort of
loses its 'lack cra"on) to pt it in si#ple ter#s) and it dissol(es in stages$
/hen *hen *ind goes into consciosness "o start to get the ten signs) so it%s there *here "o start
to get the ten signs! "o don%t get the ten signs earlier$ And then as consciosness goes into space)
the #ind gets s'tler and s'tler and all the rogh discordant appearance9#aking consciosnesses
cease$ So as *ind dissol(es into consciosness then "o start to get these signs) and the #ind gets
#ore and #ore s'tle as "o get the signs progressi(el" as the rogh discordant appearance9
#aking consciosnesses) the #inds *ith the 'lack cra"on) are setting #ore and #ore and #ore$
And then as a reflection of sch a #ind 9 nderline6 not its o'ject that it%s ai#ed at 't rather its
reflection ;that #akes a 'ig difference in the *a" that "o #editate '" the *a"= 9 "o ha(e these
(oid for# ten signs$ /hese ten signs the#sel(es are (oid for#s$ /hat *as ne(er explained clearl"
in the other tantras) 't here it%s explained clearl"6 these ten signs the#sel(es are (oid for#s! the"
are not o'jects that the #ind is ai#ed at) in this dissoltion process) 't it%s rather jst the
appearance) the reflection of those #inds as the #ind gets #ore and #ore s'tle$ And at the end of
it "o ha(e the 'le dot! the 'le dot is the tenth sign$ And in the 'le dot "o ha(e a (er" fine
'lack line) like a hair line) and inside that 'lack hair line "o ha(e a Kalachakra cople) in the 'le
dot$
So these are the appearances that the #ind appears as) or reflects as) as it%s getting #ore and #ore
s'tle! 'ecase as "o get do*n to the s'tlest one "o ha(e (oid for#s of the three real#s) the"
sa"$ 8oid for#s of the three real#s #ean that (oid for#s can 'e an"thing! the" can appear as
an"thing$ 2id "o e(er *onder *hat it #eant) %All appearances of sa#sara and nir(ana) all
pheno#ena of sa#sara and nir(ana%B 3ell all pheno#ena of nir(ana is starting to get into these
sort of clear reflections of the clear light #ind *hen it%s parted fro# these (arios stains$ So rather
than it appearing as a (ase or a pillar) *e ai# to tr" to get it appearing as the Kalachakra cople$
Bt throghot all of this) the #ain ai# of the #ind is (oidness$ So *hen "o%re #editating on it)
on this dissoltion) "o don%t #editate) <1o* , see this) no* , see that$< /hese (oid for#s) these
ten appearances) are not the o'ject of the #ind) that the #ind is ai#ed at$ -ather *hat "o%re ai#ed
at is (oidness) the (oidness of inherent existence of these for doors for li'eration) in the sense that
there%s no tre three circles of this #editation in ter#s of *ho%s #editating) *hat "o%re #editating
on) and the #editation itself$ 1one of the o'jects that pass 'efore the #ind in this #editation ha(e
tre existence$ /here%s no inherentl" existent case in(ol(ed here in ter#s of 'odhicitta or
co#passion of *h" "o%re doing this #editation! and there%s no inherentl" existent reslt that "o%re
ai#ing for) *ith a trl" existent enlighten#ent that "o%re ai#ing for fro# this$ So it%s ai#ed at the
(oidness of these things) of these for! pls it%s a 'lissfl consciosness 'ecase it started off *ith
the Kalachakra #andala dissol(ing into "o) so "or gr and e(er"one dissol(ing into "o) so it%s
a 'lissfl #ind ha(ing the ai# at (oidness! and as it gets s'tler and s'tler it has these signs as its
reflection! and e(entall" it gets do*n to the 'le dot *ith the Kalachakra cople inside the hair
line in the 'le dot$
So "o end *ith again holding the self9estee# of the dhar#aka"a *ith the for #antras$ Here in
the short one *e ha(e onl" 9 "o sort of reaffir# the (oidness at the end of these things! 'ecase it
sa"s6 %Stilled like this 'e"ond all fantasies) *ithot exception) that ill#inate discordantl"
68
en(iron#ents 9% /hat%s or discordant appearance9#aking$ %9 and their 'eings 'ilt p fro# ato#s 9%
So the ato#s ha(e dispersed$ %9 , co#e to the o'ject6 a total a'sence of fantasised *a"s of existing)
and *hat has this o'ject6 a deep a*areness! these as insepara'le) the essential natre of the for
gate*a"s to li'eration$% So "o sort of reaffir# (oidness! althogh "o started off the #editation
*ith (oidness '" this (erse of6 %3ith fnctional pheno#ena non9existent 9% and so forth$ And then
"o onl" ha(e one #antra here) 't in fact in the longer ones "o ha(e for #antras) one for each
of the for doors to li'eration$ So "o reaffir# that$
1o* in 2etri -inpoche%s co##entar" he has no #ention of a (oid for# #editation here! he onl"
has #editation on dhar#aka"a) *ithot ha(ing a Kalachakra cople appear in a 'le dot$ Bt
according to Khedrp 1orzang C"atso) "o do ha(e a (oid for# #editation here as *ell) althogh
the e#phasis is on (oidness and the dhar#aka"a! and His Holiness sa"s that it%s 'etter for s to
follo* Khedrp 1orzang C"atso here) and do #editate on ha(ing a (oid for# appearance of this
clear light #ind) *hich is 'oth 'lissfl and nderstanding of (oidness$ And "o shold also note
that it doesn%t se the ter#inolog" that *e find in Ch"asa#aja of taking death as a path*a" for
dhar#aka"a) and 'irth as a path*a" for 1ir#anaka"a! althogh it%s talking a'ot a si#ilar process
it doesn%t call it '" the sa#e na#es$ ,t doesn%t talk a'ot taking death as a path*a" for dhar#aka"a)
'irth as a path*a" for 1ir#anaka"a) *hich then allo*s s of corse to ha(e the (oid for# here in
the dhar#aka"a #editation$ And "o don%t ha(e the nine #ixings *hich "o ha(e in Ch"asa#aja!
*hich) if "o don%t kno* *hat the" are) then forget a'ot it! 't if "o do) it%s not here$
1o*) let%s go on to the next one$ ,n analog" *ith taking 'irth then "o ha(e the actal for 'ranch
"oga$ /hat%s the for 'ranches of the Spre#e /ri#phant Mandala) Spre#e /ri#phant Actions)
the 2rop >oga) and the S'tle >oga$
And first of all "o ha(e the Spre#e /ri#phant Mandala) and that has the generation of the
spporting 'asis) that%s the #andala) and the generation of *hat%s spported6 the deities$ So) for the
generation of the spporting #andala) that%s the en(iron#ent) this is analogos *ith 'ilding p of
the ni(erse and *ith also h#an 'irth$ ,t%s analogos *ith 'ilding p the ni(erse and *ith
h#an 'irth) and it ripens into analogos practices on the co#plete stage *hich ripen into the
resltant for# 'odies of a 'ddha$
1o*) one thing , shold point ot6 althogh "o shold 'e a*are of these analogies that are going
on in the #editation) "et *hen "o actall" #editate "o sholdn%t think) <1o* this is analogos
*ith death! this is analogos *ith 'irth! this is analogos *ith this or that! or that this no* is
prif"ing this) or this is prif"ing that$< 3hen "o actall" do the #editation "o don%t think
consciosl" like that$ Serkong -inpoche sed to se the exa#ple 9 he said6 *hen "o *ear a shirt)
"o #a" kno* that the shirt is #ade in .aris) 't "o don%t think all the ti#e *hile "o%re *earing
it) </his shirt is #ade in .aris) this shirt is #ade in .aris$< >o jst *ear itK So like*ise *hen "o
do these #editations "o%re a*are of the fact that it%s prif"ing this or it%s analogos *ith that) 't
don%t ha(e "or #ind distracted '" that! jst focs on the #editation itself$ Ast *ear itK -inpoche
al*a"s ga(e extre#el" practical ad(ice$
3e%re al*a"s speaking a'ot six ele#ental sorces here$ 3e speak either of fi(e or six ele#ents!
the sixth ele#ent is the ele#ent of deep a*areness) and deep a*areness as an ele#ental sorce is
defined as 9 here%s a good #othfl6 the si#ltaneosl" arising deep a*areness *hich) *hate(er it
is ai#ed at) that o'ject) *hen prified of #ental o'scrations) is the sphere enco#passing all! or
(oidness$ 1o* it%s a (er" con(olted definition) hard to pt into nice :nglish$ ,t%s the
si#ltaneosl" arising deep a*areness *hich) *hate(er it is ai#ed at) that o'ject) *hen prified of
#ental o'scrations) is the sphere enco#passing all! or (oidness$ So in one sense it%s referring to
the (oid sphere enco#passing e(er"thing) or) to deep a*areness of (oidness$
69
And fro# that sphere 9 so this is *hen it talks a'ot things co#ing fro# the ele#ent of deep
a*areness6 it%s referring to either (oidness or the deep a*areness of (oidness 9 and *ithin that
sphere) on an external le(el) "o ha(e the ato#s of e#pt" space) as *e discssed 'efore! and then
fro# the collecti(e kar#a of sentient 'eings *ithin that "o ha(e *ind ato#s *hich pre(iosl"
a'ided separatel"! "o ha(e those *ind ato#s co#e together) and "o get the ele#ent #andalas of
*ind) fire) *ater) earth) Mont Mer) and so forth) as *e ha(e here in the generation of the
#andala$ So externall" *e *old get) fro# space) then the #andalas of *ind) fire) *ater) earth)
Mont Mer) and so forth6 this is the arisal of the ele#ents on the oter le(el$
3e also ha(e on an internal le(el an analog" of this *ith 'oth the #other and *ith the indi(idal$
,n other *ords "o ha(e the (arios ele#ents in the #other%s *o#' arising) *hich then spport the
de(elop#ent of the foets! and like*ise "o ha(e in 'irth the de(elop#ent of the ele#ents of the
'od" of the foets itself) *hich are all going to 'e analogos here$ &n the generation stage then) in
analog" to the oter and inner arisal of ele#ents) *e get the arisal of these ele#ents here of the
#andalas$
So it sa"s6 %3ithin the origin of all #easres) the endless ele#ent of space 9% 1o* *e don%t ha(e a
realit" sorce here) as "o ha(e in a lot of the other practices$ 3e don%t ha(e a trianglar pside9
do*n) p"ra#id shaped an"thing! it%s jst space as a general thing$ %9 fro# >a# co#es a s"#'olic
disc of *ind) 'lack) *ith the shape of a 'o* 9% 1o* *hen it sa"s) *ith the shape of a 'o*) that
doesn%t #ean that it%s shaped like a 'o*$ ,t #eans that it%s circlar) and it%s #arked in the centre '"
the shape of a 'o*$ All of these are circlar in the (isalisation) the sa#e as it is in the *orld) in
the ni(erse) and all of the# are EI)III ancient #iles deep$ So it sa"s here6 %9 fro# >a# co#es a
s"#'olic disc of *ind) 'lack) *ith the shape of a 'o* 9% So it%s #arked in the centre *ith the shape
of a 'o*! it%s circlar$ %9 DII)III ancient #iles in 'readth 9% /hat%s its dia#eter! it%s EI)III deep! all
of the# are EI)III deep$ %9 and #arked *ith (ictor" 'anners$% And each of these are as in 'et*een
crossed (ajras) *hich is like a paper *rapping on top and on 'otto#$ %&n top of it fro# -a# co#es
a disc of fire) red) trianglar 9% So again it #eans it%s circlar 't is #arked in the centre *ith a
triangle$ And %9 @II)III ancient #iles in 'readth) and #arked *ith the aspicios$% /he aspicios
is a s*astika! it%s called the aspicios sign$ S*astika is the Sanskrit *ord #eaning aspicios6
s(a9as9ti9ka) it co#es fro# literall"$ S(a is s) #eans good! asti is to 'e! and ka #akes it a general
non$ So that%s the deri(ation of the *ord s*astika *hich is aspicios) althogh it *asn%t terri'l"
aspicios for the people *ho sed it in :rope$ /hen it goes on$ /here isn%t reall" ti#e for #e to
read this *hole thing to "o) 't it%s +ite straightfor*ard) and , ass#e that "o%(e read this
alread" 'efore co#ing here$
So "o ha(e all these things6 *ithin space) then "o ha(e *ind) fire) *ater) earth$ /hese are like
rond plastic containers of progressi(el" s#aller sizes) sitting on top of each other) on the lid of
each other) going p$ And then "o ha(e Mont Mer) *hich is also rond) s#aller on the 'otto#)
larger on the top! and on top of that a (ariegated lots) *hich is or sal (ariegated lots *ith
petals of the different colors! and on top of it "o ha(e a #oon$ , explained *hat an aspirant
sffix colon is6 those are the t*o dots at the end of a *ord that so#eti#es is transliterated as H *ith
a dot nder it$ %9 and fro# a nasal sffix dot 9% /hat%s a dot that goes on top of so#ething$ And then
%9 a nada sonoros s+iggle 9% 1ada is the *ord that%s sed e(en in /i'etan) and it #eans sond) and
it refers to the little s+iggle that%s on top of the dot 9 "o get the s"#'olic discs of -ah and
Kalagni) the Cro*ler and Fire of /i#e eclipsing planets! those are the planets in(ol(ed in eclipsing
the sn$
And %All of these #ix into one) fro# *hich co#es the s"lla'le HKSHML8->AM$% 1o* ,%(e
*ritten it this *a" 'ecase that%s the *a" that it%s *ritten 'oth in Sanskrit and /i'etan! it%s *ritten in
GI
this acrostic 9 ,%# sre "o%re fa#iliar *ith the s"#'ol that%s sed for Kalachakra6 that is an acrostic
of these letters$ So to tr" to s"#'olise that in :nglish ,%(e done it here *ith this conglo#eration of
the letters$ So all their seed s"lla'les co#'ine) fro# these (arios ele#ents) Mont Mer and so
forth) into *hat%s called this po*erfl ten part acrostic #antra) and then *e generate the# again
fro# it$ 1o* the parts of this #antra are all these ele#ents$ ,t%s #ade p of ten things6 the first one
is space$ Space is the (o*el A) *hich is inherent in all these s"lla'les! "o don%t actall" *rite the
(o*el A in Sanskrit or /i'etan$ So that%s the space ele#ent$ /hen the *ind ele#ent is the >A!
going 'ack*ards no* "o see$ HKSHML8->AM$ ,t helps if "o%re 7zech or .olish to prononce
thatK Bt the > at the end is for *ind$ /hen the - is -A for fire! it%s the fire seed s"lla'le$ /he 8 is
for the 8A of *ater ele#ent$ And the L) the LA is for the earth ele#ent$ And "o see it co#es
fro# the seed s"lla'les! it%s the first letter of the seed s"lla'le$ /he MA is for Mer) Mont Mer$
/he lots is fro# the KSHA! *e had the centre6 %Fro# KSHAM co#es a (ariegated lots%$ /he
#oon is HA! that%s the first letter) H$ /hen the sn is the colon! *e had the sffix colon dot$ /he
sffix colon is sall" of KSHA! KSHA #ost of the ti#e is spelt *ith this KSH letter) and then A)
and then the colon at the end! so the colon that the"%re referring to here) *hich doesn%t appear
separate in the #antra) is the colon fro# KSHA$ And then -ah and Kalagni cont as one) and
the" are the dot and s+iggle of the HHM) the M at the end of this ten part acrostic$
So the acrostic is #ade of the letters of the seed s"lla'les of all these ele#ents) and it co#ing
together is sho*ing that e(er"thing is interrelated$ And the first ti#e) *hat it%s doing is prif"ing
the pheno#ena of the #other$ >o get the generation of the ele#ents) and then the ele#ents all
co#e together into the acrostic s"lla'le) and then the ele#ents co#e 'ack ot again$ So the first
ti#e is prif"ing the ele#ents in the things *ithin the #other$ So the space ele#ent is her cro*n
chakra! the *ind ele#ent is her forehead chakra! the fire ele#ent is the throat chakra ;"o
re#e#'er *e had the chakras all correlate to the ele#ents=! the *ater ele#ent is the heart chakra!
the earth ele#ent is the na(el chakra! Mont Mer is the p'ic chakra) in the p'ic region! her
secret lots ;that%s referring to her *o#'= is the lots on top of Mont Mer$ And then the
gathering of these three6 the left) right) and central channels there at the lots) the *o#') are the
#oon) *hich is the left channel! the right channel is the sn! and the central channel is -ah and
Kalagni$ -ah is sall" the na#e *hich is gi(en to the pper part of the central channel) and
Kalagni is the na#e *hich is gi(en to the 'otto# part of the central channel$
So these (arios ele#ents are standing for) on one le(el) the ele#ents in the ni(erse! on another
le(el the"%re standing for the ele#ents) #eaning the chakras and the channels) *ithin the #other$
And then the" co#'ine together to sho* that the"%re all integrated in one #indstrea# or continit"
of the #other! the"%re interdependent$
And then the second ti#e that the"%re generated ot of that) it%s analogos to the practitioner%s o*n
'od"! 'ecase or o*n 'od" also has these six chakras and the lots$ Here the lots is referring to
the lots at the na(el chakra) and the right) left) and central channels that #eet there! and it ripens
into the co#plete stage *here *e get a (oid for# at the lots of the na(el *here the three channels
#eet$ 3e *ant to ha(e e(er"thing ripen into so#ething on the co#plete stage$ &n the co#plete
stage *hat *e *ant to get is the (oid for#$ /he (oid for# arises at the na(el) the na(el chakra)
throgh the process of stacking the drops *ith these six chakras) and the 'lisses) and all this
'siness *ith the channels$ And so here) '" #editating like this 9 "o can get the entire Kalachakra
teaching in this ten s"lla'le #antra) Serkong -inpoche sed to sa"$ So *ith the co#'ination of
these things it%s analogos to the external *orld! to the #other%s 'od"! to the practitioner%s o*n
'od") *ith his chakras and so forth! and *ill ripen into the co#plete stage of 9 si#ilar to a ni(erse
'eing 'orn) si#ilar to a child 'eing 'orn 9 ha(ing a (oid for# arise! and it *ill arise *hereB At the
na(el *here the three channels #eet) and in(ol(e the stacking of the drops throgh the chakras$ So
all of this is s"#'olic of e(er"thing that%s in(ol(ed in that process$
G1
/hen it sa"s) to go on *ith the i#ager") the (ajra tent that "o%ll get on top of this 9 'ecase it sa"s6
%&n top of it fro# HHM co#es a dia#ond strong tent$% /he (ajra tent on this) *hich has a lots 9
'ecase the (ajra tent is on the lots of the thing 9 is analogos to the (ajra of the father 'eing in the
lots of the *o#' of the #other$
And then the #editation on the inconcei(a'le palace that%s generated 'elo* is analogos to the
*o#'$ So the palace itself is analogos to the #other%s *o#'$ And then in it) on the (arios seats
and so forth) "o%re going to get a #oon and a sn #arked *ith (o*els and consonants$ %&n top of
this central #oon) sn) Cro*ler) and Fire of /i#e planets co#es a s"#'olic disc of a #oon #arked
*ith @? (o*els) resting on the #oon 9% etc$ So "o%re going to get a #oon #arked *ith (o*els and
a sn #arked *ith consonants) and that%s the gathering of the sper# and 'lood speck in the #other%s
*o#'$ And then in it a *hite s"lla'le HH1C) *hich is like a #oon) is the entering of the 'ardo
'eing%s clear light consciosness into the sper# and egg$ And the 'lack s"lla'le H, *hich is *ith it
is the *ind of the consciosness of the 'ardo 'eing) the s'tle energ" *ind$
So *e ha(e inside the 'ilding itself on the central disc) on the central seats) "o ha(e a #oon *ith
(o*els) a sn *ith consonants) a *hite s"lla'le HH1C) and a 'lack s"lla'le H,$ So the #oon and
sn are the sper# and egg) the *hite s"lla'le HH1C is the consciosness of the 'ardo 'eing) the
'lack s"lla'le H, is the energ" *ind of the 'ardo 'eing! and then these #ix into one) *hich 'eco#e
a s"lla'le HH1C) and then that%s analogos to the first for#ing of the 'od" in the #other%s *o#'
fro# sper#) 'lood or egg) consciosness) and *ind$
9 si#ilar to *hat *e *ant on the co#plete stage) also si#ilar to the 'asis *e *ant to prif" so that
*e can get the reslt ot of all of this$
1o*) speaking in ter#s of the general strctre of the rest of the sadhana6 the co#pletion of the
foets%s 'od" inside the *o#') is this *hole thing of the Spre#e /ri#phant Mandala) that
section$ So the Spre#e /ri#phant Mandala is analogos to the co#pletion of the 'od" in the
*o#'$ And then the next of the for parts) the Spre#e /ri#phant Actions) is analogos to 'irth
and co#ing into one%s o*n po*er or gro*ing p$ And then the 2rop >oga is analogos to the
increasing of the po*er of 'odhicitta! in other *ords the po*er of *hite 'odhicitta or se#en
increasing *hen one gets to 'e 16$ /hen the S'tle >oga is analogos *ith ha(ing the co#plete
'liss at the end of ha(ing reached 16 "ears of age$ ,%# jst gi(ing the general strctre of *hat the
for #ain parts of the sadhana are in(ol(ed in$ /he first one is the de(elop#ent of the 'od" in the
*o#') the second one is 'eing 'orn and gro*ing p as a child) the third one is ha(ing the po*er of
the *hite 'odhicitta reach its fll potenc" throgh the process of getting to 'e 16 "ears old) and
then the last one is *hen the po*er of that for generating 'liss is co#plete$ So that%s "or 'asic
analog" in ter#s of the internal one$
/here are a lot frther analogies! , don%t kno* that *e ha(e so #ch ti#e$ 3h" don%t , jst sa" it
+ickl" and "o can pick it p fro# the tape recorderB

/he frther analogies6 the *ind #andala is DII)III ancient #iles *ide) the *ater one is ?II)III)
and the earth is 1II)III! and so like*ise si#ilar to that) the 'ase line of the 'od" #andala fro# the
centre to the *alls ;the 'od" #andala is the grond floor= is for ar# spans) the speech one is t*o
ar# spans) and the #ind one is one ar# span$ So the sa#e proportion of the ele#ents in the
ni(erse 9 that%s not conting the fire one) 't the *ind) *ater) and earth #andalas 9 aside fro# the
sa#e proportion as the ele#ents nderneath the palace) it%s the sa#e proportions as the #ajor
strctres *ithin the palace$ And like*ise in the h#an 'eing *e ha(e the sa#e proportions in the
distance 'et*een 9 half of the distance 'et*een the centre of the 'od" and the finger tip is the
G?
distance 'et*een the na(el and the throat) and half of that is the distance fro# the nipple to the
nipple! so the proportions *ithin the 'od" ;"o get the proportions for instance for dra*ing deities
and stff) all of that co#es ot of this as *ell=) so those proportions are the sa#e$ /hat%s according
to 2etri -inpoche$
According to Khedrp 1orzang C"atso) he does it6 the proportion fro# the p'ic chakra to the
cro*n chakra) half of that) that corresponds to the 'od" #andala! and half of that is the distance
'et*een the na(el chakra and the throat chakra) that%s for the speech #andala! and half of that is
half *a" fro# the heart to the na(el chakra p to half*a" 'et*een the heart and the throat chakra$
,f "o actall" take the ti#e ot to #easre it on "or 'od" "o%ll find that these proportions are
correct$ &r) the #ind one is the distance fro# the heart to the sholder cap) the speech one is fro#
the heart to the el'o*) and the 'od" one is fro# the heart to the finger tip$ And "o%ll find that the
proportions for that *ork ot to 'e correct as *ell$ So e(er"thing is analogos$ Oite #ind
'lo*ing actall"$
1o* for the nine deit" one that *e%re doing here) "o (isalise the *hole #ind #andala) as on page
@D to @6 in the long one$ And "o #ight *onder) *hich #andala do "o actall" (isaliseB So ,
asked His Holiness a'ot that) and he said that "o do the *hole #ind #andala 'ilding
(isalisation) as 'et*een pages @D and @6) 't "o shold note that if it%s the #ind #andala alone)
then in the actal #ind #andala practice "o ha(e fi(e9la"ered *alls) *hereas here in the nine
deit" it sa"s that "o ha(e three la"ered *alls$ ,t sa"s it has *alls that are three la"ers thick fro#
the otside in order 'lack) red) and *hite$ And that%s nder the inflence of it 'eing the fll 'od"
speech and #ind #andala) in *hich the #ind #andala has three9la"ered *alls$ ,n other *ords "o
ha(e t*o (ersions of the fll sadhana$ &ne is *hen "o ha(e the entire 'ilding) the 'od") speech)
and #ind) in *hich case the *alls of the 'od" and speech one ha(e fi(e la"ers and the *alls of the
#ind one has three la"ers$ &r if "o do jst the #ind #andala '" itself *ithot the 'otto# ones)
then the #ind #andala itself) its *alls) instead of ha(ing three la"ers) ha(e fi(e la"ers$ So here
*here it has the nine deit" it sa"s that "o ha(e three9la"ered *alls$ /hat%s nder the inflence of
it in fact 'eing a''re(iated fro# the entire 'od" speech and #ind one$ So "o can either (isalise
the entire 'od" speech and #ind #andala *ith the rest of the seats 'eing e#pt" and jst the nine
deities here) 'ecase that%s *hat *e%re practising) in *hich case it%s as it sa"s here6 the *alls are
three la"ers thick 9 that%s referring to the #ind #andala *alls! or if "o jst do it like a #ind
#andala one then "o shold note that in the #ind #andala it has fi(e9la"ered *alls so "o *old
change it to 'eing fi(e9la"ered *alls$
1o* , *on%t go into the description of the #andala! there%s no ti#e$ , did do +ite a 'it of
description of that 'oth here last "ear and also at the Kalachakra in S*itzerland) so "o can pick it
p fro# there$
/hen *e ha(e at the 'otto# of that thing) in the #iddle of it) on page 6) the end of the first
paragraph6 %,n the #iddle of it) fro# &M co#es a lots) green *ith eight petals) on the corolla of
*hich fro# AM co#es a s"#'olic disc of a #oon) fro# A6 of a sn) and fro# A of a Cro*ler and
Fire of /i#e eclipsing planets$%
/he s"#'olis# of this is an eclipse on the external le(el) *hen "o ha(e 9 -ah and Kalagni are
the north and soth nodes of the #oon$ /here%s no ti#e to go into an astrono#ical explanation of
that) 't an"*a" an eclipse of the sn or #oon in(ol(es a configration in *hich "o ha(e so#e of
these 'eing conjnct and so#e of these 'eing in opposition$ Bt an"*a" the s"#'olis# is of the
eclipse$ And internall" it%s in ter#s of the channels$ As , said 'efore "o ha(e the channels
internall" at the lots of the na(el6 "o ha(e the right and left channels *hich are the sn and #oon)
and the central channel *hich is -ah and Kalagni$ &n the alternati(e le(el) on the generation
G@
stage there%s this (isalisation) and on the co#plete stage the eclipse is in ter#s of the #o(e#ent of
the *inds in the sn and #oon channels$ /he sn and the #oon channels are the right and left
channels! "o *ant to eclipse the#) like "o *old ha(e an eclipse on the external le(el) in the
sense of ha(ing the# stop going in the right and left channel and go instead into the central channel
*hich is called the -ah and Kalagni channel$ So the s"#'olis# of ha(ing the for discs that
"o%re standing on ripens into the co#plete stage of actall" eclipsing 9 it prifies the external
eclipses) and prifies the internal channels 'eing like that) and on the alternati(e le(el *hat "o
*ant it to ripen into is to ha(e an eclipsing of the *inds that are in the right and left channels) or the
sn and #oon channels) and ha(e the# go into the central channel *hich is -ah and Kalagni$
So that%s the generation of the 'ilding$ 1o* the generation of the spporting deities6 "o ha(e
first the generation of the #ain father and #other throgh *hat%s called the fi(e prior prifications
ahead$ /hen the e#anation of the deities of the #andala fro# her *o#') and then in that e#anated
#andala) gi(ing *ith co#passion initiation to sentient 'eings) and then ass#ing extre#el" pre
self9estee#$ >o%ll find these section titles here! "o don%t ha(e to cop" the# do*n again$
So the first is generating the #ain deit" cople throgh the fi(e practices that 'ring prification
ahead$ /hat%s a'hisa#'odhi in Sanskrit! ngon jong nga! a (er" elsi(e concept$ 3hat this is
referring to is) on one le(el "o ha(e the (isalisation$ ,t sa"s6 %&n this central #oon) sn) Cro*ler)
and Fire of /i#e planets co#es the s"#'olic disc of a #oon #arked *ith @? (o*els resting on this
#oon in the natre of the @? signs 9% /hat%s the #ajor signs$ %9 #irror9like deep a*areness$% So
*hat "o%re getting is fi(e practices or (isalisations *hich are going to 'ring prification) 'ring
*hat *e *ant to attain) ahead$ ,t ai#s for it ahead! , can%t think of an" 'etter *a" to pt it in
:nglish except for this translation9se :nglish of 'ringing it ahead$ As , explained) the #oon *ith
the (o*els) the sn *ith the consonants) the HH1C and the H, are the sper#) 'lood) and
consciosness and *ind of the 'ardo6 sper# and 'lood of the #other and father) consciosness and
*ind of the 'ardo *hich co#e together to #ake the 'od"$ &n the co#plete stage it%s the *hite and
red 'odhicittas and the consciosness and *inds 'eing held at the na(el fro# *hich "o #ake the
(oid for#$ So '" #editating on these things it 'rings it ahead) 'rings these acco#plish#ents
ahead! 't on another le(el 9 that%s on the appearance side) or #ethod side 9 on the *isdo# side "o
ha(e the fi(e t"pes of deep a*areness$
1o* the fi(e t"pes of deep a*areness are in ter#s of 9 "o *ant to get an o#niscient #ind of a
'ddha) and the o#niscient #ind of a 'ddha is in(ol(ed *ith ha(ing deep a*areness of the t*o
le(els of trth at the sa#e ti#e$ And this has fi(e aspects to it *hich perhaps "o%re fa#iliar *ith)
in ter#s of6 #irror9like deep a*areness) *hich is the a*areness to jst reflect things! e+alising
deep a*areness to see the e+alit" of things) like e(er"one in this roo# is e+all" a h#an 'eing!
indi(idalising deep a*areness to 'e a'le to identif" indi(idals! then the acco#plishing deep
a*areness) the a*areness to 'e a'le to acco#plish things) to do things! and then the a*areness of
dhar#adhat) it%s called) the sphere enco#passing e(er"thing) *hich is the a*areness of the natre
of things) either relati(e or lti#ate natres$ So *hat "o *ant to do *ith these fi(e prior
prifications ahead) is not onl" to ha(e a (isalisation here of so#ething *hich on an appearance
side is going to ripen into *hat *e *ant to acco#plish on the appearance side in ter#s of the (oid
for#) 't also so#ething that *ill ripen on the *isdo# side into getting this o#niscient a*areness
of a 'ddha$ So correlated *ith each of these is one of these fi(e t"pes of deep a*areness$ :ach of
these deep a*arenesses is associated *ith one of the fi(e dh"ani 'ddhas as *ell! and each of those
dh"ani 'ddhas and deep a*arenesses is associated *ith one of the aggregates as *ell6 the fi(e
aggregates$ So here *e ha(e a grand #ixtre of a lot of things) 'ecase '" doing this *e ha(e it
ripening into 9 it%s si#ilar to getting a 'od") *ith the fi(e aggregates! it%s also si#ilar to getting a
(oid for#) or a for# 'od" of a 'ddha) *ith the fi(e 'ddha fa#ilies) so the fi(e dh"ani 'ddhas!
GD
and it%s also si#ilar to getting an o#niscient #ind of a 'ddha) ha(ing the fi(e t"pes of deep
a*areness$
So it sa"s6 %A #oon #arked *ith the (o*els 9% /hat%s #irror9like deep a*areness$ %Beneath that
co#es a s"#'olic disc of a sn #arked *ith 8I consonants) resting on the sn in the natre of the
8I exe#plar" featres6 the deep a*areness of the e+alit" of things$% So the #oon here *e said is
the se#en! so the se#en and the #oon are the for# aggregate! that 'rings a'ot the for#
aggregate! and it%s #irror9like deep a*areness! and 8airochana$ So *hen "o%re #editating on it)
*hen it sa"s #irror9like deep a*areness then "o *old tr" to ha(e so#e sort of feeling like
#irror9like deep a*areness) of a*areness that%s jst reflecting e(er"thing) and that *ill ripen into
'eing a'le to get an actal prified t"pe of deep a*areness$ So "o think of the i#age of the
appearance and then "o also tr" to get a feeling of this #irror9like deep a*areness$ So the se#en
and the #oon are gi(ing rise to the for# aggregate! are e+al to #irror9like deep a*areness and
8airochana$
/hen secondl" the sn and the 'lood speck6 these gi(e rise to the feeling aggregate) and those are
e+al to e+alising deep a*areness and -atnasa#'ha(a$ So "o tr" to get an a*areness of the
e+alit" of things6 e(er"'od" has e+all" 'een #" #other) or e(er"'od" e+all" has a right to 'e
happ" and not to ha(e sffering) or *hate(er$
/hen the 'ardo consciosness and the *hite HH1C are the recognition aggregate) and that *old
'e indi(idalising deep a*areness) and A#ita'ha$ So the 'ardo consciosness and the *hite
HH1C *hich is s"#'olising it *old 'e gi(ing rise to the recognition aggregate and the
indi(idalising deep a*areness and A#ita'ha$
/hen the *ind of the 'ardo consciosness and the 'lack H, *hich s"#'olises it) these gi(e rise to
the aggregate of other 44affectingN effecting55 factors) the aggregate *hich is the catch9all 'ag for
e(er"thing else) and that gi(es rise to the deep a*areness to acco#plish things) and A#oghasiddhi$
/hen these #ixing into one and ha(ing the s"lla'le HH1C 9 HH1C) it ne(er sa"s *hat the color
of that is in an" of the co##entaries or texts! #" sspicion is that it%s green) for Aksho'"a) 't
that%s not confir#ed '" an" co##entar" so it%s jst a gess 9 so the #ixing into one and the s"lla'le
HH1C is the consciosness aggregate! that gi(es rise to the consciosness aggregate) and it%s e+al
to the deep a*areness of the natre enco#passing all) and Aksho'"a$
So *hen it sa"s the deep a*areness of the indi(idalit" of things then "o tr" to get so#e feeling of
the deep a*areness of the indi(idalit" of things6 that this is a #icrophone) this is And") this is
44ShanN Sean55) this is 2a(id) etc! that t"pe of indi(idal a*areness$ And then the deep a*areness
to acco#plish tasks) that *old 'e) ,%# going to 'eco#e enlightened) ,%# going to go to the store)
or *hate(er$ And then the deep a*areness of the sphere of the realit" of things) to tr" to ha(e so#e
a*areness of the relati(e natre and the lti#ate natre of things$
So all of this ripens as cases for ha(ing a co#plete 'od" of either fi(e aggregates) or the fi(e deep
a*arenesses) or the fi(e 'ddha fa#ilies) and so forth$ So this also is a (er" (er" i#portant part of
an" sadhana$ So then ot of that "o 'eco#e the fll deit"$
At the ti#e of the 'asis the appropriating case of a sa#saric re'irth) *hat #akes s get a sa#sara
re'irth) is the kar#a generated nder the inflence of the ignorance of grasping for tre existence!
*hile the si#ltaneosl" arising condition is the #o(e#ent each da" of the ?1)6II i#plsi(e
*inds of kar#a$ So the appropriating case) the #ain case) is the grasping for tre existence) and
the acco#pan"ing case that goes *ith it) si#ltaneosl" arising condition that goes *ith it) is the
GE
#o(e#ent each da" of these *inds6 ?1)6II$ So the "ogi) '" tapping into the (ital points of the
s'tle 'od" *ith the co#plete stage practice) gradall" stops the corsing of these i#plsi(e *inds
of kar#a) the ?1)6II that go throgh the channels in the corse of the da"! stops that! and '" the
stages of #aking ?1)6II #o#ents of nchanging 'liss 'e co#plete on the 'asis of stacking the
?1)6II drops) throgh that process "o 'eco#e a Kalachakra$ So to ripen into sch a co#plete
stage *hat *e do here is *e #editate on all aspects of the *inds of the 1? periods or shifts ;the
*inds *ent throgh 1? periods or shifts=) and all the channels throgh *hich the" corse) as
appearing as this or that part of the Kalachakra deit") and also as the deities of the #andala$ And all
these parts are analogos also to the external corsing of the ti#e$ So) since *e *ant to stop the
*inds) the *inds go throgh all these channels in the 'od") so all these deities and e(er"thing are
analogos to the channels in the 'od" and the parts of the 'od") so that '" ha(ing the# no* as
deities) then that ripens into the# ha(ing a pre for# so that one can *ork *ith the# in the
co#plete stage and get rid of the energ" *inds flo*ing throgh the#$
3h" don%t , read throgh the rest of this +ickl") 'ecase or ti#e is going (er" +ickl") a'ot the
actal things that 9 the s"#'olis# of the deit"B B" the *a") jst (er" 'riefl") *here it sa"s %fire
arro*s)% one of the things that he%s holding6 fire is the n#'er three! 'ecase in the #athe#atics
*hat "o ha(e is codena#es for the n#'ers$ All the #athe#atical texts are *ritten like if *e had
in the 3est) for instance) little pigs$ 1o* little pigs! e(er"'od" kno*s that there%s three little pigs)
so if "o *rite %little pigs% that%s the n#'er three! and if "o *rite %d*ar(es% that%s the n#'er se(en
'ecase there are se(en d*ar(es! and %reindeer% *old 'e the n#'er for eight 'ecase there are
eight reindeer of Santa 7las) and so on$ >o can do it *ith .artridge in a .ear /ree) and this
*hole 'it$ Bt that%s the *a" the #athe#atics texts and astrono#" texts are *ritten in Sanskrit$
/he"%re all *ritten *ithot an" n#'ers in the# *hatsoe(er! the"%re all *ritten *ith this little pigs
and reindeer and d*ar(es) the Sanskrit e+i(alents for the#K So fire is the codena#e for the
n#'er three$ Mind "o there%s #ore than one for each n#'er! there%s 9 so#e of the# there%s as
#an" as six or eight different ones) so it 'eco#es +ite co#plex to read an" of these #athe#atical
texts$ Bt it%s (er" good 'ecase it ensres that there *on%t 'e an" #istakes in cop"ing things)
'ecase it%s (er" eas" to #ake a #istake in cop"ing n#'ers 't if "o%re *riting d*ar(es or
reindeer there%s less chance of there 'eing a #istake! so it%s not as otrageos as one #ight think$
So *hen it sa"s he%s holding fire arro*s it%s three arro*s$
At death) the consciosness) the se#en and 'lood speck separate) and the se#en goes do*n and the
'lood co#es p and ot of the nose) and the consciosness goes to the 'ardo$ So to ripen into
ha(ing the 'lood) *hich is spported in the right channel) dra*n do*n and sta'ilised at the 'otto#
9 in other *ords stacked fro# the top to the 'otto# 9 the right leg is red and otstretched to let it
flo* do*n$ ,n other *ords "o *ant to #ake the 'lood not go ot of the nose *hen "o die) and to
#ake it stack fro# the top going do*n) *hich is the *a" that the red 'odhicitta is stacked6 the
s"#'olis# for that is that the right leg is red and otstretched! otstretched in the sense that then it
allo*s so#ething to flo* do*n$ And to #ake the *hite 'odhicitta not go ot of the 'otto# orifice
*hen "o die 't rather to 'e stacked p) and to ripen into ha(ing it stacked p *hen "o stack the
?1)6II *hite drops) then the left leg is *hite and it%s 'ent! it%s 'ent signif"ing that "o%re hooking
the *hite 'odhicitta 'ack p$
/hen to ha(e the consciosness generated in the ?1)6II #o#ents of nchanging great 'liss throgh
'eing in the central channel) the 'od" is 'le) *hich is like the color of deep a*areness$
He%s standing on t*o deities) *hich is stopping the corsing of the kar#ic *inds in the right and
left channels and getting the# to enter the central channel$ So he%s stepping on the t*o deities!
that%s stepping on the *inds that go in the right and left channels$ And to get those *inds to go into
the central channel he%s standing on the #oon) sn) -ah and Kalagni discs) *ith that *hole
G6
i#ager" of the eclipse$ Also the right leg 'eing red) the left *hite) and the 'od" 'le) s"#'olises
the right) left) and central channels$
Also) externall") jst as e(er"thing in the 1? ti#e periods of the zodiac are di(ided into t*o *hen
the sn is in the sothern or the northern declination ;in other *ords) *hen it%s in the north or
sothern part of the sk"=) and internall" all 'reaths in the 1? channels are in ter#s of corsing
throgh either the right or the left channel) so si#ilar to that "o ha(e t*o legs$
Ast as externall" the 1? ti#e periods are in three grops of for each) and internall" the 1? shifts
are in three grops of for each) and also in analog" *ith the right) left and central channels) that%s
three 9 so *e ha(e the three grops of for6 the three grops of the ti#e periods) the three grops of
the shifts! the right) left) and central channels 9 that%s three! also the three t"pes of da"s that are sed
in astrological calclations6 that%s zodiac da"s) solar da"s) and lnar da"s 9 in analog" to that and to
prif" all of that he has three necks$ /hree necks #eans that the central portion 9 he has jst one
neck 'asicall") 't it%s in three portions 9 the central portion is 'lack) and the right one is red) and
the left one is *hite$
Analogos to all the ti#e periods externall" and internall" 'eing in for grops of three) and also
corresponding to the for sides of Mont Mer *hich ha(e the sa#e colors as it) "o ha(e the
for faces$ So the for faces are the sa#e colors as the colors of the sides of Mont Mer$
,n analog" *ith the external ti#e 'eing in six seasons 9 *e ha(e spring season) hot season) s##er)
fall) earl" and late *inter 9) and also six periods of da" and night) and also the internal shifts of the
'reath 'eing in six pairs) "o ha(e the six collar'ones$ For the 1? #onths and the 1? shifts) "o
ha(e 1? sholders$ So at the end of each collar'one "o ha(e t*o sholders! at the end of each
sholder "o ha(e t*o ar#s$ So it *orks like that! the ar#s are presented horizontall"$
For the ?D 'lack and *hite phases 9 that%s the *axing and *aning phases of the #oon 9 of the 1?
#onths ;"o ha(e ?D #oon phases in a "ear=) and like*ise the ?D half shifts of the 'reath) "o ha(e
the ?D ar#s$ ,n analog" to the @6I zodiac da"s) and internall" the @6I periods of 6I 'reaths) and
also the @6I 'ones and joints) "o ha(e ?D hands *ith E fingers each and each finger has three
joints! so ?D ti#es E ti#es @ #akes @6I finger joints6 these are for the @6I da"s in a "ear or @6I
periods of 6I 'reaths each in the da"$ /he otside of the th#' is "ello*6 that%s for earth! of the
first fingers are *hite6 that%s for *ater! the #iddle finger is red for fire! the forth finger is 'lack for
*ind! and the fifth finger) the little finger) is green and that%s for space! so this prif"ing the
ele#ents$ And then the inside of the fingers6 the first joint) '" the pal#) is 'lack! the #iddle joint is
red! and the tip is *hite6 this is for either #ind) speech) and 'od"! or it can also 'e for the three
gnas) the three +alities of ta#as) rajas) and satt(a$ So it goes into this *hole Sa#kh"a
philosoph" t"pe of thing as *ell6 ta#as 'eing darkness) the 'lack one! rajas 'eing a speck of 'lood)
so the red one! and satt(a 'eing strength of heart) *hich is *hite$ /his is also analogos to ho* in
each #onth fro# the 1st to the 1Eth) the da"s are space) *ind) fire) *ater) and earth three ti#es! so
these are correlated as *ell to the da"s of the #onth 'eing correlated *ith the ele#ents and so
forth$ ,t 'eco#es a *hole co#plex interrelation of analogies$
So that%s the 'asic description of the #ain Kalachakra deit") and then after lnch *e%ll contine *ith
the description of the other deities in the #andala$
4MA12ALA &FF:-,1C5
So *e *ere talking a'ot the actal #ain part of the sadhana) and that had the collection of #erit)
*hich *as in analog" *ith 'ilding p the good kar#a for a good re'irth! and then *e had the
GG
#editation on the for doors to li'eration) *hich *as like an acc#lation of insight) a deep
a*areness *hich *as analogos to the process of death$ So *e co(ered all that) and then the
process of re'irth starts *ith the #ain part of the sadhana) and that has for parts6 the Spre#e
/ri#phant Mandala) *hich is si#ilar to the process of 'eing 'orn in a *o#' and the de(elop#ent
*ithin a *o#') *hich is *hat *e%re co(ering no*! and then the Spre#e /ri#phant Actions)
*hich is si#ilar to 'irth and gro*ing p! and then the 2rop >oga) *hich is the 'odhicitta
de(eloping fll") p to the age of 16! and then the S'tle >oga *hich is analogos to the 'liss 'eing
fll pon ha(ing reached the age of 16$
And so *ithin the first of these) *hich *as the Spre#e /ri#phant Mandala) *e had the
generation of the en(iron#ent) *hich *as si#ilar to *hat happens in ter#s of the external
en(iron#ent arising at the end of *hen the ato#s ha(e all dispersed and *e ha(e space ato#s and
then the" co#e 'ack together again! and the sa#e thing in ter#s of ho* an indi(idal is for#ed$
And first it *as prif"ing the ele#ents and so on in the *o#' of the #other and prif"ing her! then
the s"lla'les ca#e together to the ten part acrostic #antra) the HAMKSHAMALA8A-A>A) and
then 'ack ot again to prif" the ele#ents and so on of the practitioner the#sel(es as the"%re going
to 'e for#ed in the *o#'$ /hen the deit" hi#self is for#ed in ter#s of the fi(e part prification
ahead) *hich as *e sa* *as correlated to the for#ation of like fi(e aggregates) the fi(e deep
a*arenesses) and fi(e 'ddha fa#ilies and so on) and then *e had the actal #ain deit" *ith all of
his s"#'olis#$
So after *e get the generation of the #ain deit" 9 the things that he%s standing on! ,%ll jst point ot a
fe* things$ He%s standing on a red Ka#ade(a) *ho%s a deit" of desire) and that%s referring to Mara)
he%s also called$ And *hen it sa"s that he holds fi(e flo*er arro*s) the"%re not arro*s that are #ade
ot of flo*ers) 't like flo*ers the" pierce to the heart *ithot lea(ing a *ond on the 'od"!
the"%re the arro*s that #ake "o ecstatic) or cra(ing) or stpefied) e#aciated) or dead$ So these are
the arro*s that Mara ses) the #ain interferer$ And then nder the left leg is *hite -dra) the
forcefl) and that stands for the delsions or the distr'ing attitdes$
1ext *e ha(e the generation of the #ain partner) and like*ise for all these heads and stff) it sa"s
the *a" that the heads go and like this 9 "o 'asicall" ha(e to dra* a diagra# for "orself and *ork
it ot ho* the heads are arranged) so that it fits together #ch #ore easil" for "o$ ,t%s 'est to tr" to
do that$ ,f the #ain Kalachakra deit" is nchanging great 'liss) then the consort) the Mother of
2i(ersit") 8ish(a#ata) is standing for either (oidness *ith or *ithot an aspect! *ith or *ithot an
aspect is referring to 9 *ithot an aspect is (oidness itself) and *ith an aspect is the (oid for#$
/he ten po*erfl ladies are analogos to and prif" the ten *inds that arise at the heart6 these are
the eight *inds *hich are in the petals) the channels arond the heart) of the heart chakra) and the
t*o *hich are in the pper and lo*er parts of the central channel$ /hat%s *h" "o ha(e
.rajnapara#ita and Ananapara#ita dissol(ed into 8ish(a#ata) 'ecase that%s standing for the *inds
that are in the pper and lo*er part of the central channel at 'irth) as opposed to the eight *ho are
arond "o *hich are like the eight channels arond the heart$ Also the fact that .rajnapara#ita
and Ananapara#ita are dissol(ed in 8ish(a#ata sho*s that she prifies consciosness and deep
a*areness) 'ecase that%s *hat those t*o stand for! and also it signifies that fro# 'inding together
in the (ase 'reathing and the (ajra recitation at the na(el the do*n*ard going *ind and the life
sstaining *ind) *hich is *hat .rajnapara#ita and Ananapara#ita are signif"ing) 'eing the ones in
the central channel! '" 'ringing those t*o together at the na(el "o get the great 'liss and the (oid
for#! so that like*ise is s"#'olised '" the fact that those t*o po*erfl ladies are dissol(ed in
8ish(a#ata$ So her description is prett" #ch straightfor*ard$
G8
/hen *e ha(e the ten ladies) or eight po*erfl ladies *ho are standing arond on the petals of the
green lots$ /he directions6 the fire direction 9 as , #entioned 'efore in the inner offering) the fire
direction is soth east! the trthless is soth *est! the *ind is north *est! and the po*erfl is north
east$ So "o can also figre ot *here the" go$
/he (arios things that the"%re holding! a fe* of the# are a little 'it o'scre$ 3hen it sa"s there%s a
di(ine real# tree) that%s referring to a *ish granting tree! and there%s the spre#e #edicine that%s
held '" one of the#) that%s a panacea t"pe of #edicine that cres e(er"thing! and then there%s an
elixir *ith a taste that 'rings actalisations 9 that%s referring to an alche#ical elixir ;'ecase "o
also ha(e a lot of s"#'olis# of alche#" in this as *ell=) that changes iron into gold) and changes a
h#an 'od" into a god%s 'od"! and the other one is an a#'rosia frit *hich is referring to the
#edicine called arra) *hich is one of the 'asic #edicines in /i'etan #edicine$ Aside fro# that
e(er"thing in ter#s of the description of these eight po*erfl ladies is o'(ios fro# the thing that
it%s sa"ing$
/he t*o ones *ho aren%t actall" generated) althogh the"%re dissol(ed into the #ain consort
8ish(a#ata) is .rajnapara#ita6 in other places she%s called 'le 8ish(a#ata) and althogh "o
ne(er (isalise her here) in fact she has three faces and six ar#s) and she prifies the do*n*ard
(oiding *ind and is generated fro# the s"lla'le .H-:M! and Ananapara#ita) is so#eti#es called
green 8ajradhat9ish(ari) and she%s green) she has three faces) six ar#s) and she prifies the life
sstaining *ind) and she%s generated ot of the s"lla'le H&$ So althogh the" don%t appear here)
and the" don%t appear in the long sadhanas either) so#eti#es in the initiation text for instance the"
are referred to and the" don%t look the sa#e as these other ladies! these other ladies ha(e eight ar#s
and for faces *hereas these t*o ha(e three and six$ B" the *a") *hen the" ha(e eight ar#s) again
it%s for on each side and again the"%re presented horizontall" not (erticall"$
/he for ladies *ho are in the corners) "o%ll notice that their na#es are S#oke" Lad" and Mirage
Lad") Sparks9in9the9sk" Lad" and Btter9la#p Lad"! these are the na#es of the for night signs$
>o re#e#'er *e had the ten signs of dissoltion! so these are the na#es of the first for of those!
't there%s no correlation *ith the other six po*erfl ladies ha(ing correlations *ith the six da"
signs$ So s"##etr" is again stpid! it doesn%t correspond to that as *ell$
:xternall" "o ha(e ten planets) and so these ten ladies are also signif"ing and prif"ing the ten
planets6 the sn) #oon) Mercr") 8ens) Mars) Apiter) Satrn) the north and soth nodes ;that%s
-ah and Kalagni=) and the tenth one is called 7o#et! it%s a co#et$ So externall" "o ha(e the ten
planets and the" corse throgh the ?G constellations in the sk" 9 'ecase the zodiac here is di(ided
not onl" into the 1? signs of the zodiac 't also the ?G constellations or hoses of the #oon 9 and
these go to the north and soth declination fro# the ecliptic$ ,n other *ords the ecliptic is the
centre of the zodiac and so#eti#es these planets are on the north side of that or so#eti#es on the
soth side of that$ ,nternall" "o ha(e the ten *inds) and these go throgh the right and left
channels) *hich are discssed si#ilar to the ?G constellations$ So jst as the ten planets go throgh
the ?G constellations) the ten 'reaths go throgh the ?G constellations of the right and left channels!
so in the planets going throgh the ?G constellations) the"%re either to the right or to the left of
centre of the zodiac) the ecliptic) and the *inds going throgh the right and left channels) *hich are
si#ilar to these ?G constellations) that also is to either the right or the left$ So to ripen into ha(ing
these *inds 'e in the central channel) and to ha(e the planets not de(iate) this is s"#'olised '" the
fact that these po*erfl ladies ha(e their legs together$ /heir legs are e+al6 %/he" stand in the
postre of legs together 9% So the legs together is to ripen into ha(ing the planets 'e centralised and
the *inds 'e centralised) since the ladies prif" 'oth the planets and the *inds$
G9
,n the long one "o ha(e after this for insignia in the corners arond the lots6 a conch)
*ood'lock) a je*el) and a *ish granting tree) fro# &M) AH) HH1C) H&! and these are like the
for channels of the cro*n chakra fro# *hich 'odhicitta falls$
/hen *hat happens is) it sa"s6 %Seeing *ith foresight that the (essel to *ho# is to 'e sho*n the
clear9e(ol(ed fro# first of all is the perisha'le *orld of li#ited 'eings *ho can 'e ta#ed throgh
their great desire 9% 7lear9e(ol(ed fro# first of all) that%s the Adi Bddha! it%s another na#e for
Kalachakra$ First of all is 9
9 for this) into this path) are the 'eings of the perisha'le *orld! in other *ords h#an 'eings) and
the"%re to 'e ta#ed '" desire) then the father and #other a'sor' into a 'alanced nion) and then '"
the sonds of or jo" the *hole #andala co#es forth$ Here *e%re onl" talking a'ot a fe* deities 9
the for coples 9 't actall" all G?? deities of the #andala co#e forth) and the" co#e in and6
%/he" infse #" 'od")% it sa"s) and6 %then fro# #" 'od" are e#anated 'ack ot and settle jst as
the" *ere in #e) inside the 'od" of the Mother of 2i(ersit"$%
So *hat happens6 each of the *hole grop of deities) that%s *ithot a 'ilding) jst the deities
the#sel(es) co#e in) in the configration as the" *old 'e in the #andala) and the" co#e in and
the" go into "or 'od" and the" infse or 'eco#e part of that portion of the 'od" that the" are
prif"ing$ So for instance) if the" are deities that are prif"ing the aggregates then the" infse and
'eco#e one *ith the aggregates$ /he ones *ho are prif"ing the ele#ents 'eco#e one *ith the
ele#ents in "or 'od"$ >o don%t reall" (isalise that in terri'le detail) 'ecase it%s not a 'od"
#andala) 't jst ha(e a feeling that the" 'eco#e the (arios things in "or 'od" that the" prif"$
/hen the" go 'ack ot and the" go into the consort) the #ain consort) and the" do the sa#e thing in
her 'od") and co#'ine *ith all the ele#ents and aggregates and chakras and all this 'siness in her
'od") and sort of prif" it) 'eco#e one *ith it$
And then it co#es 'ack ot again and goes 'ack p to the top of "or head$ ,t sa"s6 %Fro# her as
*ell the" are like*ise e#anated and once again 9% 4Ho* do the" get into the #otherB5 /he" *old
go throgh the (ajra into the lots$ ,t%s like a ferris *heel6 it co#es into "o) goes do*n) infses
"o) goes ot "or (ajra into her lots) infses her) co#es 'ack ot to the top of "or head) and it
sa"s6 %9 once again) in the aspect of a circle of those in this s"#'olic rond *orld) the" enter #e
throgh the cro*n of #" head$% So the" co#e 'ack in again$
And6 %As #" expanding heart that has #elted 9% /hat%s the 'odhicitta$ %9 that has #elted fro# the
fires of #" great desire) the" cascade throgh the path*a" of #" dia#ond strong sceptre into the
lots of the #other as drops$% So the" go again throgh "o! so it%s a (er" extensi(e sort of a
(isalisation of it going into "o) then into her) then 'ack into "o) and then 'ack into her) and no*
it co#es to 'e inside her *o#'$
And in the *o#' first "o%re going to get the drops) and then the drops are going to change into the
seed s"lla'les of the indi(idal deities) then their hand insignia or the e#'le#s for the#) and then
into the deities the#sel(es$ /hen the"%re going to 'e e#anated fro# the #other%s lots) sort of ot
of her) and then the"%re going to settle into their indi(idal seats in the #andala itself! 'ecase first
*e had generated the #andala *ith all its seats here$ Since in the short one there%s onl" the #ain
cople and the people on the #ain lots there%s no other seats that are generated) 't e(er"'od" else
has seats throghot the #andala and there are (arios different t"pes of seats$
1o* this *hole e#anation of the #andala deities fro# the *o#' is analogos to the stages of
de(elop#ent in the *o#'$ All the deities co#e and the" infse *hat the" prif" in the 'od") and
8I
then the" go in and the" infse the Mother) that%s 8ish(a#ata! then the" co#e 'ack into "o and
the" #elt as 'odhicitta and the" go into "or *o#'$ /here%s no 'ilding there$ /he seed s"lla'les
are (er" significant and s"#'olic) and there%s a *hole thing) *hich *e don%t reall" ha(e ti#e to go
into) in ter#s of the (o*els and the consonants and all the things *hich are the seed s"lla'les for
e(er"'od") 't it indicates the ele#ent that the"%re part of and so on) and fits together (er" nicel"$
,t prifies extensi(el" then speech as *ell) 'ecase it%s dealing *ith all the possi'le sonds and
letters of the Sanskrit alpha'et$ 1o* these are e#anated ot) and althogh it%s left ot here) it sa"s
that 9 it *ill co#e later 9 that! *h" don%t *e lea(e it ntil *here it co#es laterB
Kalachakra here is cro*ned '" 8ajrasatt(a$ ,n this part of the sadhana Kalachakra is in the natre
of Aksho'"a) and 'ecase he%s in the natre of Aksho'"a then he%s cro*ned '" 8ajrasatt(a$
Becase that%s the *a" that it *orks6 deep a*areness is cro*ned '" consciosness) it sa"s) and
consciosness '" deep a*areness! so it *orks the re(erse like that for these t*o$ So the #ain deit"
'eing here in the natre of Aksho'"a he%s cro*ned '" 8ajrasatt(a$
1o* here *e ha(e these for coples *hich are generated6 Aksho'"a and 8ajradhat9ish(ari
cople) and 8ajrasatt(a and his partner) and all of these are generated *ithin the *o#' as it is in the
sadhana$ , ass#e that "o%re fa#iliar *ith it6 the #ain person is green and the partner is 'le) and
then it%s the other *a" rond 9 the #ain one is 'le and the partner is green$ According to one
co##entar" '" Locho 7hok"ong) and the co##entar" '" 2etri -inpoche) the coples the#sel(es
transfor# into Kalachakra *hen the"%re in the *o#') and then the"%re e#anated ot$ So *e can do
it that *a" rather than ha(e a green cople co#ing ot) the #ain person 'eing green and the partner
'le) co#ing ot and dissol(ing into Kalachakra and so#eho* 'eco#ing one *ith hi#) "o can
ha(e it change alread" in the *o#' into a Kalachakra cople and co#e ot and then dissol(e into
"o$ So "o get these for coples co#ing ot) and these coples) as *ith all the six #ale 'ddhas)
the #ales are prifications of the aggregates and the fe#ale 'ddhas are the prification of the
ele#ents$ Here #ethod is al*a"s going to e#'race *isdo#) so the #ale al*a"s e#'races a
fe#ale! "o al*a"s ha(e coples$ Aksho'"a is the aggregate of consciosness and .rajnapara#ita
is the ele#ent of deep a*areness) so those t*o go together as a cople$ So Aksho'"a is the
aggregate of consciosness) .rajnapara#ita the ele#ent of deep a*areness) and 8ajrasatt(a is the
aggregate of deep a*areness) and 2har#adhat9ish(ari) his consort) is the ele#ent of space) *hich
i#plies (oidness$ So *e ha(e the deep a*areness ha(ing as its o'ject space and consciosness
taking as its o'ject deep a*areness *hen "o pt the things together in ter#s of the coples$
So ths all of these are dissol(ed into the #ain cople) and the #ain cople has 1? figres *ho are
#erged *ithin it$ /he 1? figres are6 "o ha(e t*o) *hich is the Kalachakra and 8ish(a#ata! then
"o ha(e the t*o of the Aksho'"a cople! the t*o of the .rajnapara#ita cople! the t*o of the
8ajrasatt(a cople! the t*o of the 2har#adhat9ish(ari cople! and the t*o *hich is Ananapara#ita
and .rajnapara#ita) the sixth and tenth of the po*erfl ladies$ So Kalachakra and 8ish(a#ata
'eing t*o) the Aksho'"a cople) .rajnapara#ita cople) 8ajrasatt(a cople) 2har#adhat9ish(ari
cople) and Ananapara#ita and .rajnapara#ita #ake 1? deities in all that are a'sor'ed into the
#ain cople$ For the rest of the deities) "o al*a"s ha(e #ethod and *isdo# e#'racing) so "o
al*a"s ha(e the earth deities e#'racing the *ind deities) so earth and *ind go together) that *old
'e the "ello* is earth and 'lack is *ind! and fire and *ater al*a"s go together) so "o ha(e the red
deities and the *hite deities together! sort of like a nion of the opposites! and the space and deep
a*areness are al*a"s e#'racing each other) so "o ha(e the 'le deities and the green deities
e#'racing each other$ /hen the seats as *ell *hich are nderneath the# also correspond to #ethod
and *isdo#6 *hether there%s a sn seat or a #oon seat) *hether it%s a red lots or a *hite lots! all
of that%s going to 'e in conjnction *ith *hether the deit" is a #ale or a fe#ale deit" as the #ain
one$ So "o al*a"s ha(e #ethod and *isdo# for#ing a pair$ So that%s the *a" it *orks$
81
/he generation of the #ain cople and the po*erfl ladies and the (ases and the corner insignia are
analogos to the occasion of the first three #onths in the *o#'$ /he first three #onths in the
*o#' are called the ignorance affecting factors and consciosness #onths! in other *ords these
stages in the *o#' are going to 'e na#ed after the 1? links of dependent arising$ /he 1? shifts of
the *inds are also gi(en the na#es of these 1? links of dependent arising) and also gi(en the na#es
of the 1? signs of the zodiac! so there%s +ite a correlation that goes on of the 1? links of dependent
arising and the 1? signs of the zodiac and the stages of the de(elop#ent *ithin the *o#'$ /here%s
a set of (ases ot *here the #ale and fe#ale 'ddha coples sit) and the"%re prified #arro*)
'lood) rine) faeces) sper#) and 'lood or o(# speck) so that%s dealing *ith the (arios s'stances
*ithin the 'od"$
/hen "o get the generation of the #ale and fe#ale 'ddhas) and the *rathfl deities of the #ind
#andala$ >o shold note that *hen "o ha(e onl" the #ind #andala then there are six *rathfl
deities) not onl" in the for doors 't also one a'o(e and one 'elo*) *hereas if "o ha(e the 'od"
speech and #ind #andala altogether there%s onl" fi(e coples there) so "o ha(e onl" the ones in
the for doors and the one a'o(e) "o don%t ha(e the one 'elo* in the #ind #andala *hen it%s part
of 'od" speech and #ind) so there%s a slight difference in n#'er$ /he generation of the# is
analogos to the forth #onth in the *o#') *hich is the na#e and for# #onth$ /he #ale and
fe#ale 'ddhas are the aggregates and the ele#ents$ So *e had alread" the po*erfl ladies and the
#ain cople and this 'siness! that%s standing for the stff arond the heart chakra! that%s the first
three #onths$ /hen the next #onth) the forth #onth) *hen "o get the 'ddhas 9 and first the
#ale and fe#ale 'ddhas and then the #ale and fe#ale *rathfl deities! those are standing for the
aggregates and ele#ents6 the #ale 'ddhas are the aggregates) the fe#ale 'ddhas are the
ele#ents) and the *rathfl deities stand for the action organs and their o'jects6 the ar#s and legs
and so forth$
/hen "o get the e#anation of the #ale and fe#ale 'odhisatt(as) and the"%re analogos to the fifth
and sixth #onths) *hich are the #onths of the six cogniti(e sti#lators and contact! so *hat the"
prif" are the cogniti(e sensors and their o'jects) *hich is *hat #akes the cogniti(e sti#lators$
So the" prif" the e"e) the e"e sensor and (arios (isal o'jects that "o ha(e) the ear sensor and
sonds and so forth) so that s"ste# co#es a'ot$ Khedrp 1orzang C"atso sa"s there%s no specific
correlation of the deities and the specifics of ho* the foets actall" de(elops in the *o#') so "o
sholdn%t psh the analog" too far and insist on s"##etr"$ So each grop of deities is signif"ing or
s"#'olising a certain de(elop#ent *ithin the *o#') 't it isn%t the case in the second chapter
*here the" descri'e the de(elop#ent in the *o#' that the sti#lators and contact onl" co#es in
the fifth and sixth #onths! it%s not a'soltel" s"##etrical *ith it$
/hen "o get a lot #ore deities for#ed) 't this #ain part that ,%(e descri'ed jst no* is the 9 "o
get the D6 deities of the #ind #andala generated like this$ /he D6 deities of the #ind #andala are
speaking in ter#s of the t*o #ain cople and the ten po*erfl ladies) the 1? #ale and fe#ale
'ddhas) the 1? #ale and fe#ale 'odhisatt(as) and the 1I #ale and fe#ale *rathfl deities$ ,f
*e%re doing onl" the #ind #andala itself then "o get 1? *rathfl deities) *hich #akes D8 deities!
and in fact those are the #antras that "o do for the retreat) the #antras for the D8 deities$
All of these deities then are analogos *ith the first to the sixth #onth in the *o#') *here "o%re
dealing *ith the chakra arond the heart and the (arios aggregates and ele#ents and so forth$
/hen after that "o get the 6D speech petal goddesses) and the eight #ain coples of speech! and
this is analogos *ith the se(enth #onth in the *o#') *hen the feeling link arises) and the"%re like
the petals at the na(el chakra and the petals at the throat chakra$ So the speech #andala deities are
e#anated next$ , *on%t go into all the detail of ho* the"%re arranged and stff like that) 't since
8?
the" prif" the throat and na(el chakras) that%s si#ilar to the #easre#ent of the speech #andala)
*hich is the #easre#ent in the 'od" 'et*een the throat and the na(el$
/hen "o get the generation and e#anation of the @6I date deities *hich are in the 'od" #andala)
to prif" the @6I da"s of the "ear) and the six *rathfl coples of the 'od" #andala) and these are
analogos to the eighth #onth in the *o#') the cra(ing #onth$ And this is *here the *hole 'od"
fro# the p'ic region to the cro*n is co#plete) *ith all the li#'s! and all these deities are
analogos to the channels and the chakras of the ar#s and legs and the fingers and toes and all this
'siness! it%s not necessar" to go into too #ch detail$
/hen "o get the generation and e#anation of the ten naga coples and the ten rogh lad" coples$
/he naga coples are otside the 'od" #andala 'ilding) and the rogh lad" coples are otside in
the ce#eteries! and that%s analogos to the ninth) grasping) #onth) and the"%re prif"ing the
channels in the fingers and the toes) *hich are the acti(it" chakras$ Also "o get in the ninth #onth
the de(elop#ent of the pores and the hairs in the skin) and so si#ilar to that "o ha(e otside the
*ind #andala and the #ain #andala @E #illion ele#ental spirits! so that%s prif"ing all the pores of
the skin as *ell$ >o don%t ha(e to *orr") the" don%t all ha(e na#es and the" aren%t all holding
different thingsK
/hen "o get 1? offering goddesses of the #ind #andala! the"%re on the ledge otside of that! and
the @6 offering deities called the desire ladies) and the @6 re(erse desire ladies) *hich are on the
otside of the speech and 'od" #andala$ And the"%re not descri'ed as 'eing analogos to a 'asis to
'e prified here at the Spre#e /ri#phant Mandala) 'ecase here *e%re dealing onl" *ith stages
of de(elop#ent *ithin the *o#') 't the @6 desire ladies are 9 later) the"%re talking a'ot 9 the"%re
the desire to speak) the desire to #o(e) the desire to scratch) the desire to spit) all these (arios
things! and the re(erse desire ladies are for the desire not to sit) not to spit) these sort of things$
So *e ha(e a (er" (er" extensi(e s"ste# of deities 'eing analogos to all sorts of things *ithin the
'od"! and here these ones are for fnctions *ithin the 'od"$ Here on the occasion of the analogies
*ithin the the *o#' there%s no #ention of the 88 deities of the planets and constellations and lnar
da" periods *hich are also in the ce#eteries! there%s a *hole grop of 88 of the# ot there$ So if
*e cont the deities) if *e don%t inclde the @E #illion ele#ental spirits) then there%s G?? deities)
and the"%re all in six fa#ilies of the six ele#ents$ And so the"%re all generated ot there) and the"
go throgh the links like that6 *e ha(e the first ten links) that the"%re all in grops like that for the
ten #onths *ithin the *o#') the last period 'eing conted as the tenth! and after that "o get the
links of 'irth) aging) and death$ So the *hole thing fits (er" nicel"$
/hen) after "o do that) after "o%(e generated all the deities 9 so here *e%re onl" generating the
for coples that are dissol(ed into s) 't in the long one o'(iosl" "o%d ha(e all the deities 9
after that "o get 7onferring in this S"#'olic 3orld the :#po*er#ent of 7o#passion to Li#ited
Beings) it sa"s$ /he fller (ersion of it is on page DI in these #aterials of all the sadhanas$ ,n the
1ine 2eit" one it%s on page ?8$ And again there%s no great need to explain it too #ch$
,t sa"s6 %3ith #"self clear as 7"cles of /i#e) *ith an identit" natre of the fi(e deep a*arenesses 9%
3e had those deep a*arenesses 'efore$ /hen "o gi(e ot light ra"s fro# "or heart! "o hook
'ack in all li#ited 'eings so the" enter inside the s"#'olic rond *orld! so e(er"'od" co#es into
"or #andala) and then6 %3ith #"self Father and Mother a'sor'ed in a 'alanced nion) then *ith
#" expanding heart 9% /hat%s 'odhicitta$ %9 #elted fro# the fires of #" great desire as Father and
Mother accordantl" progressed ones 9%
8@
/hat '" the *a" is #" latest (ersion of tathagata) 'ecase tathagata%s an a*fll" togh ter#
'ecase it%s explained in the co##entaries as ha(ing so #an" different #eanings$ %/hs gone% is
ho* people sall" do it) 't the gone is in the sense of 9 , se %progressed% here 'ecase it%s like
going into clear light6 it goes in accordance *ith the (arios signs to 'eco#e a 'ddha! it co#es ot
of clear light) so gone also #eans to co#e) to co#e ot of clear light in the (arios stages for
for#ing the 'odies of a 'ddha! and it%s gone accordantl" in the sense of in accordance *ith ho* it
*ent 'efore! and then it also has the idea of to transfor# oneself in accordance *ith realit") in
accordance *ith the *a" that it reall" is$ So tathagata has all those #eanings) and so , do it
%accordantl" progressed%) 'ecase progressed can ha(e the #eaning of 'oth going into clear light)
co#ing ot of clear light) and transfor#ing oneself! and accordantl" can #ean 'oth according to
ho* it *as done 'efore or also according to *hat%s the actal natre of realit"$ So *e%ll see if that
*orks at all$
3hat happens is that "o 'ring in e(er"'od" and "o go into nion and fro# lights fro# the place
of nion then it goes ot and 9$ >o dra* in sentient 'eings into the #andala! then "o dra* in the
#ale and fe#ale 'ddhas! the" dissol(e into "o! the" #elt *ith 'odhicitta! and fro# the light ra"s
fro# the 'odhicitta drop "o transfor# e(er"'od"%s aggregates) ele#ents) cogniti(e sensors)
o'jects) action organs and o'jects into the natre of deities! each fro# a seed s"lla'le like KSHA
etc) *hich consists of a (o*el6 that%s the seed s"lla'le of the deit" of *hat "o%re prif"ing) and this
is 'et*een the letters K and S) *hich are the first and last letters of the Sanskrit alpha'et so it
enco#passes e(er"thing$ So as al*a"s these seed s"lla'les are filled *ith a tre#endos a#ont of
#eaning$ So "o prif" e(er"'od") and then e(er"'od" goes a*a" to their preland fields! and
then "o ass#e extre#el" pre self estee# *ith this #antra) *hich sa"s that %, a# the natre of
the dhar#adhat) the sphere of all things) *hich is s9(ishddha) extre#el" pre$% And that takes
care of the first part here) the Spre#e /ri#phant Mandala) the *hole de(elop#ent of *hat%s
going on in the *o#'$ /hat%s also called the Approxi#ating 'ranch$
/he second #ajor part is the Spre#e /ri#phant Actions) and this has a lot of different sections in
it) 't *e%ll start here *ith Melting) Being -osed '" Songs) and Arisal$
,t sa"s) *hen in the ninth #onth e(er"thing is co#plete in the *o#') althogh the 'od" is
co#plete the ten *inds are held in the central channel and the" don%t #o(e ot of that to ha(e the
'od" #o(e6 it doesn%t #o(e ot of the 'od" fro# the central channel) so "o%re not 'reathing in the
*o#'! and it doesn%t go to the sensors in the *o#') so the foets isn%t actall" seeing an"thing or
hearing or tasting or s#elling *ithin the *o#'$
Bt in the tenth #onth) *hich is the 'eco#ing link) then in order for the *inds to go in and ot of
the pper gate ;so to 'reathe=) and for the fnction of speech to 'e co#pleted and *ork) and for
consciosness to go to the senses and for the senses to *ork) "o ha(e the Spre#e /ri#phant
Actions! and for this one is indced to take 'irth otside of the *o#' '" the #o(e#ent of the
*inds of the for ele#ents$ /hat%s this Melting) Being -osed '" Songs and Arisal is descri'ing
the actal 'irth process$
So *hat happens is that 9 it%s +ite interesting actall" 9 the #ain figre and the consort #elt *ith
the 'liss of t##o and the" go into the natre of drops$ And then the for goddesses *ho are in the
natre of the for ele#ents% *inds 9 the *inds of each of the ele#ents6 earth) *ater) fire) and *ind
*inds 9 the" sing songs to incite one to arise! in other *ords to 'e 'orn$ Here *e ha(e the for
deities in the 1ine 2eit" one6 %/he for di(ine #aidens) in the natre of the for i##easra'le
feelings) rose s *ith a song 9% /he"%re onl" singing one song here) 't in fact *hat "o ha(e are
for songs) sng '" each of the for indi(idall") and then one of the# 'eing sng '" all of the#
together$ /hese for ladies are correlated to the for chakras6 the *inds) these deities) these ladies)
8D
are related to the ele#ents of earth) *ater) fire) and *ind) so the"%re also correlated to the chakras of
these ele#ents! and also correlated to the 'lisses *hich are in correlation *ith these chakras as
*ell) the 'lisses going p throgh the#! and *ith the deep a*areness) 'od") speech) and #ind) that
also is correlated *ith it$ So it ripens not onl" into the fact of one arising as the for# of a deit") and
it not onl" prifies ho* "o%re 'eing 'orn) 't it also ripens into the (oid for# appearing throgh
stacking p of the chakras$
3hen "o%re 'orn) *hat happens is that the *inds ha(e to co#e together in the #other%s *o#') and
throgh the *inds co#ing together in the #other%s *o#' then it #akes the 'a'" go ot$ So each of
these for ladies is correlated *ith one of the *inds that co#e together in the *o#'$ Like*ise)
*hen "o ha(e the (oid for# 'eing perfected) it%s perfected in ter#s of the drops going p throgh
the chakras) and the chakras are also correlated to these sa#e ele#ents) so it%s going to ripen into
the co#plete stage process of all of that happening$ Like*ise) these for ladies are correlated to the
for i##easra'les) and the for i##easra'les are6 co#passion) lo(e) jo") and e+ani#it") and
that too is *hat *old arose a 'ddha for instance fro# dhar#aka"a into appearing as a for#
'od"$ So e(er"thing is (er" correlated$ ,f "o *ere sleeping) 't "o had great co#passion) lo(e)
and these things) then "o *old *ant to *ake p and help 'eings! so like*ise that le(el of
s"#'olis# is going on as *ell$
,n the fll #andala practice the"%re sng '" the actal for fe#ale 'ddhas in the #ind #andala$
Becase the ones *ho #elted here *ere onl" the people on the green lots) *hich is all *e ha(e in
the 1ine 2eit" practice! e(er"'od" else sta"s in the #andala! the ones in the centre #elt) and then
the ladies *ho are sitting arond the# sing the songs$ Here in the 1ine 2eit") since *e don%t ha(e
the ladies arond the#) then "o jst i#agine that "o hear their (oices) and that roses "o to get
p) like the for i##easra'les *old arose "o to get p ot of dhar#aka"a) like the *inds
*ithin the #other%s *o#' *old rose "o to co#e ot of the *o#' and 'e 'orn) and like the
*inds and so forth of the chakras *old rose one to 'eco#e an actal fll de(oid for#$
Ha(ing arisen fro# that) then *hat happens is that "o then arise) and "o generate "orself again
as the #ain cople *ith the eight ladies arond) so "o repeat the *hole thing$ 1o* according to
Khedrp9je) in the Spre#e /ri#phant Mandala that%s 'efore) Kalachakra *as in the natre of
Aksho'"a) and so he *as cro*ned '" 8ajrasatt(a) *hereas here in the Spre#e /ri#phant
Actions) it%s the opposite *a" rond6 he%s in the natre of 8ajrasatt(a) for deep a*areness) and later
he%ll get cro*ned '" Aksho'"a$ So the head of the fa#il" of the #ain deit" is different in these t*o
ti#es *hen the"%re generated$
Like*ise "o ha(e this line here of 9 in the :#anation of the S"#'olic -ond 3orld fro# the
Lots *hat happens is) this is analogos *ith as soon as "o%re 'orn) then the *ind goes ot of the
central channel and it goes ot of the pper gate*a") *hich is ot of the nose) so the #ind starts to
fnction *hen "o 'reathe$ >o also get the actions of cr"ing) *hich is the actions of speech) and
the fll 'od" 'eco#es (isi'le externall") so "o get the 'od" #andala$ So to signif" that once
"o%re 'orn then the fnctions of 'od") speech) and #ind start to *ork) "o dra* in the *hole
#andala again! again the" co#'ine *ith "or aggregates as 'efore) and then the" go into the *o#'
of the consort) and again the"%re going to 'e generated ot of the consort to 'eco#e the s"#'olic
'eing *orld or #andala) the ones to 'ond "o close *hich later "o%ll get the deep a*areness ones
co#ing and co#'ining *ith the#$
Becase it sa"s here6 :#anation of the S"#'olic -ond 3orld fro# the Lots6 %B" the sonds of
jo" of s Father and Mother 9% So "o%(e arisen again) "o%(e co#e ot of the *o#'$ %B" the
sonds of jo" of s Father and Mother principal cople 'eing a'sor'ed in a 'alanced nion) all
tri#phant ones *ith their spirital offspring) sch as the pre(iosl" e#anated father and #other
8E
accordantl" progressed ones) are in(ited here$% So this is e(er"'od" in the #andala here! *e don%t
ha(e an"one else in the #andala so *e%re not calling in an"'od") 't it *old 'e e(er"'od" else in
the #andala$ %/hese figres) ho(ering in the space a'o(e #e) no* enter #e throgh the cro*n of
#" head for the sake of 'eco#ing the s"#'olic rond *orld to 'ond #e close$% ,n other *ords
the"%re going to 'e the ones that are going to 'e e#anated ot to 'eco#e the s"#'olic 'eings that
later the deep a*areness ones) the *isdo# 'eings) *ill 'e #ade to co#'ine *ith$ %As #"
expanding heart that has #elted fro# the fires of #" great desire 9% /hat%s his 'odhicitta$ %9 the"
pass throgh the inside of #" shaken off channel 9% /hat%s *hat the *ord a(adhti #eans6 the
central channel%s shaken off the things fro# the right and left$ %9 and cascade throgh the path*a"
of #" dia#ond strong sceptre into the lots of the #other as drops) each indi(idal portion of
*hich transfor#s into the seed s"lla'les of each of these deities) of *hat co#es to ha(e the
,#pertr'a'le &ne 9% /hat%s Aksho'"a$ %9 as the pro(ider of its natre$% /hat line co#es earlier as
*ell) 't it%s left ot of the short one$
47an , jst check this indi(idal portionB ,s it one drop *hich has separate portionsB5 3ell the
drop goes in and then it di(ides to 'eco#e all the different drops$
3hen it sa"s6 %these deities) of *hat co#es to ha(e the ,#pertr'a'le &ne as the pro(ider of its
natre%6 the #andala itself is in the natre of Aksho'"a) and Aksho'"a%s the ,#pertr'a'le &ne) and
that%s indicated '" the fact that Aksho'"a%s the first one *ho%s e#anated fro# the *o#'! so that%s
the significance of *hat this line is referring to$ And here) in the first part) the first ti#e the
#andala *as generated) the #andala is in the natre of Aksho'"a) and the #ain deit" Kalachakra
*ho%s also in the natre of Aksho'"a) has 8ajrasatt(a on his head$ ,n this second ti#e the
#andala%s still in the natre of Aksho'"a 't the #ain deit" is in the natre of 8ajrasatt(a) and later
he%ll ha(e Aksho'"a on his head$ So there%s a little 'it of a difference there$
An"*a") "o generate e(er"'od" ot again) the *hole 'it) all G??) and this is in ter#s of no* the
'od") speech) and #ind of the infant 'eco#ing (isi'le and *orking once it%s co#e ot of the *o#'$
/hen *hat happens is that "o join the 'eings for deep a*areness! that%s the *isdo# 'eings$ 1o*
this is +ite interesting actall"$
3hat happens is that6 "o kno* *e had the *inds of the different ele#ents) and in Kalachakra
there are *inds *hich do pass throgh the central channel in the ordinar" sitation ;*hich "o don%t
ha(e in the Ch"asa#aja description of the *inds=) and these are the *inds of deep a*areness) the
deep a*areness ele#ent *inds) *hich "o ha(e 6GE sch 'reaths dring the corse of the da"$ So
*hat happens is on the 'asis le(el) analogos *ith as soon as "o%re 'orn the first E6P 'reaths ;this
anal"sis of the 'reaths is jst n'elie(a'le= are going to 'e 'reaths of the deep a*areness *inds
#o(ing ot of the central channel to start off the *hole process of 'reathing of an infant as soon as
it%s 'orn$ All this co#es ot of the second chapter) on the inner de(elop#ent of the 'od"$ And *hat
it does is it co#es ot of the central channel throgh the na(el! so it had started at the heart) goes
ot throgh the na(el and then p the side channels and ot 'oth nostrils e+all"$ B" the po*er of
that the sensors are a*akened6 the e"e sensor) the ear sensors! and then the six consciosnesses
'eco#e in(ol(ed *ith the six o'jects! so then "o start to get in(ol(e#ent *ith o'jects$
1o* 8ajra(ega) 2ia#ond Strong Strength) that%s the *rathfl for# or the forcefl for#) is the
prification of the deep a*areness *inds) the *inds that #o(e throgh the central channel$ And so
*e (isalise hi# at or heart in the central channel) 'ecase that%s *here he *old start off$ 1o*
jst as *hen the infant%s consciosness starts to take o'jects) the o'jects #st 'e taken '" a
consciosness that%s #onted on *ind! the consciosness can%t do it jst '" itself) it has to 'e on a
*ind! so analogos *ith this) 8ajra(ega is on a chariot) he%s on a #ont of so#ething$ So "o ha(e
hi# on a chariot of an eight9li#'ed one$ An eight9li#'ed one is like a gr"phon6 it%s a lion *ith a
86
garda%s head) an eagle%s head) that has for legs) and then it has t*o *ings and t*o cla*s of a
garda$ So this is the eight9li#'ed one) and 8ajra(ega is riding on this$ He%s the prification) as ,
said) of the deep a*areness 'reaths$ And *e start off *ith E6P of the# in the central channel! and
actall" "o get E6P of these 'reaths in 'et*een each of the 1? shifts in a da") so that #akes 6GE in
a da"$
And it%s interesting 'ecase the n#'er of deep a*areness 'reaths that "o ha(e in the central
channel in a 1II "ear life span of ?1)6II 'reaths a da") *hich *old 'e 6GI deep a*areness
'reaths per da" for 1II "ears! that n#'er) *hich is a (er" large n#'er) is e+al to the n#'er of
'reaths at ?1)6II a da") in the period of three "ears and three phases of the #oon$ So that%s *here
"o get this three "ear three #onth retreat co#es fro#) is fro# the n#'er of deep a*areness
'reaths that one has in a life span of 1II "ears) is e+al to the n#'er of ordinar" 'reaths that "o
ha(e in three "ears and three phases of the #oon$ So e(er"thing 'eco#es (er" s"#'olic$ 3h" "o
do three "ear three #onth retreats) for instance) is all s"#'olic of getting all the deep a*areness
*inds in the central channel and dissol(ing e(er"thing there$
So 8ajra(ega goes ot on a chariot! the chariot is signif"ing the *ind that the consciosness *old
ha(e to go ot on in order to go and #ake the senses acti(ated! and it goes ot *ith the exhaled
'reath) *hich is si#ilar to the deep a*areness 'reaths 'eing the first 'reaths that go ot of the nose
*hen the infant is 'orn$ 4$$$5 ,t goes ot 'oth together$ 4$$$5 1o) one$ Both$ /here%s no pro'le#
*ith that) it jst goes ot 'oth$ 1o* it goes ot *ith the exhaled 'reath$
/his is si#ilar to) jst as the ti#e of 'irth) the *ind co#es ot of the na(el chakra and then the
consciosness on it goes ot and it hooks in and takes its o'jects) and then the *ind retrns to the
na(el chakra$ So *hen the *inds go ot6 it%s going fro# the heart) goes ot throgh the na(el) into
the right and left channel) it goes ot! and "o 'reathe ot and in$ Like*ise those *inds are going
to the senses) and the senses) the energies) are going ot and 'ringing in o'jects and co#ing 'ack
in) and it hooks the# in so that "o%re a'le to 'e in(ol(ed *ith o'jects! and then those *inds go
'ack in as "o%re inhaling) and the" go 'ack to the na(el chakra and fro# the na(el chakra the" go
'ack p into the central channel) these deep a*areness *inds$
So s"#'olising that) that%s *h" the hook6 8ajra(ega hooks Kalachakra in his na(el) 'ecase that%s
signif"ing that the *inds are going to go ot of the central channel) starting fro# the heart) ot of
the na(el) and then go 'ack into the na(el! the na(el is a (er" i#portant thing$ So he sa"s6 %He
e#anates forth si#ltaneosl" *ith #" exhaled 'reath and latches on *ith his hook to the na(el of
the principal figre for deep a*areness 9% /hat%s Kalachakra$ %9 *ho is si#ilar to the ones , ha(e
'een 'ilding p as a good ha'it$ He 'inds his ?D hands *ith a snake lasso 9% And ,%# not +ite
sre ;it%s not in the co##entar"= *hat that s"#'olises) 't *hat , i#agine that is is 'inding the
other *inds so that the" also go into the central channel) so that%s *h" he 'inds his ar#s! it%s not
that it%s so#e sort of a (iolent #o(ie that%s happening here$ And he 'rings hi# in front of "o$ So
this is s"#'olising #aking the senses acti(ated on a 'asis le(el! and on a prif"ing le(el *hat *e%re
tr"ing to do is to get the *inds to co#e 'ack into the central channel$ 43h" frighteningB , can%t
i#agine Kalachakra 'eing frightened$5 3ell) it%s frightening in the sense that) *hat "o *ant to do
is frighten the *inds) "o *ant to stop the# in their tracks! it%s all s"#'olic$ So "o don%t *ant to
i#agine that Kalachakra hi#self is horri'l" scared and co#es 'ack shaking! it%s not like that$ All of
it is s"#'olic to get the *inds 'ack into the na(el$
So "o 'ring hi# in front of "o and then "o #ake these offerings and then "o co#'ine the
*isdo# 'eings$ ,t sa"s6 %8ajra'haira(a 9% /hat%s 8ajra(ega! he%s also called 8ajra'haira(a$ %9
akarsha"a ja 9% Akarsha"a #eans to hook in) and then "o ha(e6 %9 AA HH1C BAM H& H,$% ,n the
longer ones) these are each correlated to fi(e of the *rathfl deities) and so *ith the AA *hat
8G
happens is 8ajra(ega hooks in *ith his hook) and that%s the #ind consciosness 'eing prified! so
it%s the #ind consciosness no* starting to take o'jects$ Becase as *e said) *hen the deep
a*areness *ind goes ot of the na(el *hen "o%re 'orn) then the sensors and all these things start to
operate$ So 8ajra(ega) the #ain one is for #ind consciosness$
/hen *ith the HH1C the"%re #ade to enter! so the deep a*areness 'eings are 9 "o dra* the deep
a*areness ones here6 that%s the Kalachakra #andala$ >o ha(e "or #andala arond "o$ >o
dra* in the deep a*areness ones) "o #ake offerings to the#) and then the" co#'ine *ith the ones
*ho are arond "o$ 1o* the" co#'ine in order6 it%s not jst 'a#K the"%re there) 't first the #ain
cople) then the deities arond6 so the ten po*erfl ladies) then the things in the corners) then the
#ale and fe#ale 'ddhas) the #ale and fe#ale 'odhisatt(as) and it goes ot! one '" one "o ha(e
the# co#'ine ntil "o finall" get the 'ilding co#'ining also! "o ha(e the 'ilding here as *ell$
And it%s a process of this AA HH1C BAM H& H,$
/he 20A or AA is 8ajra(ega) for #ind consciosness! so 8ajra(ega hooks the# in *ith his hook!
that%s #ind consciosness 'eing prified$ /he HH1C is that the"%re #ade to enter '" .rajnantakrit
*ith his (ajra) and that%s the e"e consciosness 'eing prified$ /he BAM is that the"%re 'eing
'ond *ith >a#antakrit *ith a (ajra lasso) and that%s the prification of 'od" consciosness starting
to *ork$ /he H& is that the"%re pleased '" .ad#antakrit *ith his 'ell) and this is the tonge
consciosness starting to *ork! the tonge is sall" correlated *ith a 'ell) as "o ha(e the tonge
inside the 'ell$ And H, is that the"%re #ade of one taste '" 8ignantakrit *ith his (ajra stick) and
that%s the prification of nose consciosness$
So this *hole process of hooking the# in) #aking it enter) 'inding it there) pleasing) #aking it
'lissfl) and then #aking it *ith one taste) is all terri'l" re#iniscent) isn%t it) of 'ringing the *inds
into the central channel) 'inding the# there) ha(ing the# 'eco#e 'lissfl) and 'eco#ing of one
taste) dissol(ing$ So that%s the *hole thing that *e%re tr"ing to ha(e this ripen into *hen "o get the
*isdo# 'eings co#'ining *ith the s"#'olic ones arond "o6 'ringing e(er"thing 'ack into the
central channel$
/hen *hat happens is that "o get e#po*er#ent) and the cro*n seals! so "o call forth the
initiating deities$ So "o%(e gotten the *isdo# 'eings to co#e in) *hich is analogos on the 'asis
le(el *ith 9 *e%(e 'een 'orn otside the *o#'6 the *hole process of 'eing 'orn *as this thing of
#elting into the drops and then 'eing arosed again *ith the songs) so that%s the *inds #aking s
'e 'orn$ /hen as soon as *e get ot *e generate the *hole #andala again) 'ecase that%s to signif"
that no* the 'od") speech) and #ind 'eco#e (isi'le and start to *ork$ And then *e ha(e
8ajra(ega go ot and 'ring the deep a*areness 'eings in) *hich is signif"ing that the 'reath no*
lea(es the central channel as soon as "o%re 'orn and #akes the sensors operate! so no* "o%re
in(ol(ed *ith o'jects$
So next "o get the e#po*er#ent and the seals) and this isn%t analogos to an"thing$ /here%s no
need for e(er"thing to 'e s"##etrical and e(er"thing to 'e analogos! it%s jst so#ething *hich 9
to get initiation is jst to 'eco#e part of the *hole Kalachakra practice$
So "o call forth the initiating deities *ith the fi(e color lights fro# the HH1C at "or heart$ /he
co##entar" doesn%t gi(e an" analog") as , said$ 3hat "o do) is "o call forth the deities of the
#ind #andala) 't not the 'ilding! so there%s no 'ilding here$ So it%s jst the deities) the
configration of the #ind #andala6 that%s *ith the cople) the eight ladies arond) then "o ha(e
the 'ddhas arond the#) and then on the le(el nderneath "o ha(e the 'odhisatt(as arond the#)
and then the *rathfl deities in the for doors and another one on top and one on 'otto#$ So "o
ha(e this configration of deities co#e in) and the"%re the ones that are going to gi(e "o initiation$
88
/here%s no 'ilding) so that #eans that *e don%t go into the 'ilding to recei(e the initiation$
Becase in the fll one *hat "o do is "o get the 11 initiations indi(idall"! not +ite as #ch
detail as the actal initiation) 't "o ha(e all the #antras fro# the actal initiation) and each one
done +ite indi(idall" to prif" the aggregates) the ele#ents) the senses) the *inds) all the stff
that "o ha(e in the reglar initiation$ So it goes throgh the# indi(idall") and "o jst sta"
*here "o are! e(er"'od" sta"s *here the" are$ ,t%s not jst "o as the #ain cople that%s getting
initiation! e(er"'od" is getting initiation6 all G?? of "o 9
9 jst the nine deities$ So e(er"one gets initiation and then "o get the cro*n orna#ents) the cro*n
seals$ 1o* this is on page ?9$ ,t sa"s6 %As the #ain figre , 'eco#e sealed *ith an ,#pertr'a'le
&ne 9% /hat%s Aksho'"a$ %9 the Mother *ith a Spirital Hero *ith a 2ia#ond Strong Mind 9% /hat%s
8ajrasatt(a$ And so on$ So *hat "o%re cro*ned *ith is that 8ajrasatt(a ;*ho doesn%t appear and
so "o don%t actall" cro*n hi#) 't 8ajrasatt(a in theor"= and Kalachakra) the #ain deit") are
cro*ned '" Aksho'"a) green$ And the Mother) that%s 8ish(a#ata) and the eight ladies arond her
are cro*ned *ith 8ajrasatt(a) and also Aksho'"a ;*ho doesn%t appear either! Aksho'"a in theor" is
also cro*ned *ith 8ajrasatt(a=$ And it sa"s6 %9 each *ith the rling figre of their fa#il" in the
aspect of a corps of spre#e e#anations$%
So *hat happens here 9 actall" it gets (er" co#plicated (er" +ickl" 9 't in the longer ones
Kalachakra deit" hi#self and the six dh"ani 'ddhas) the six #ale 'ddhas) are cro*ned *ith the
head of their o*n fa#il" as a #onk) nir#anaka"a$ So it sa"s6 %the rling figre of their fa#il" in
the aspect of a corps of spre#e e#anations$% /hat%s spre#e nir#anaka"a) so it%s a #onk$ So
Kalachakra here is cro*ned '" a green #onk in #onk%s ro'es) 'eing Aksho'"a$ So e(er"'od"%s
cro*ned '" the head of their o*n fa#il"! except that deep a*areness cro*ns consciosness) and
consciosness cro*ns deep a*areness$ So here it doesn%t reall" pertain) 'ecase here "o don%t
ha(e the other fa#ilies) 't it #eans that Kalachakra 'eing in the natre of 8ajrasatt(a here is
cro*ned *ith Aksho'"a) *ho%s green$ So if "o ha(e the fll one "o *old ha(e the dh"ani
'ddhas arond) and the Kalachakra *old 'e cro*ned *ith little 'ddhas in ro'es as a #onk! this
is signif"ing that the i#pre aggregates 'eco#e pre and also prif"ing a hoseholder into a #onk$
So there%s that le(el of the prification of that$ 3hereas the 8ish(a#ata) that%s the lad") and the
eight po*erfl ladies) and e(er"'od" else are cro*ned *ith the heads of their fa#ilies as
sa#'hogaka"a coples$ So *hat happens is that on e(er"'od" else "o%ll get a sa#'hogaka"a
cople$
So here in or 1ine 2eit" one) *e ha(e on or #ain deit") Kalachakra has a little green 'ddha on
his head) and the po*erfl ladies arond s and or #ain partner *ill 'e cro*ned '" a 'le
8ajrasatt(a) 't as a cople! so that #eans a little 8ajrasatt(a) three faces) six ar#s) 'le) e#'racing
a green partner *ith three faces and six ar#s! so that%s a sa#'hogaka"a for#$ So "o ha(e this
difference in the cro*ning stff) and it%s extre#el" ela'orate in ter#s of the co##entaries and *hat
e(er"'od" is cro*ned *ith$ So that%s the cro*ning! *hat fa#ilies the" are$
,n the fll one) after this *e get another set of seals! actall" for #ore sets of seals$ 3e add the six
'ddhas on or chakras for 'od") and then *e get the fi(e (o*els on other chakras for the speech)
and then *e get the for planets for #ind) and then *e get the s"lla'le A at the tip of the je*el of
or (ajra for deep a*areness$ So there%s #ore things aside fro# not onl" ha(ing so#ething on "or
head) "o%ll ha(e all sorts of things inside "or chakras as *ell to signif" the 9 it%s like sealing it)
#aking an i#pression) of *hat fa#il" it is and so forth in the chakras) in ter#s of 'od" so "o get
the 'ddhas) in ter#s of speech so "o get the (o*els) in ter#s of #ind so "o get the planets) and
in ter#s of deep a*areness so "o get another s"lla'le at the tip of the ge# at the end of "or (ajra$
/hat%s not in here thogh in the shorter ones$ ,t%s later on$ Bt it%s not in the 1ine 2eit" one$
89
/hen *hat *e ha(e 9 the consecration or 'rightening of 'od") speech) and #ind$ 7onsecrating
'od") speech) and #ind 9 ??$ 1o*) no'od" said this is going to 'e eas") did the"B /his is
analogos to the #other *ashing the infant *hen the infant is 'orn) and it #akes free fro#
o'scrations the three drops of 'od") speech) and #ind) *hich gi(e rise to the occasions of *aking)
drea#ing) and deep sleep$ -e#e#'er *e had these for drops6 the drops associated *ith the
*aking state) the drea# state) the deep sleep state) and the forth occasion) it%s called) the state of
ecstatic 'liss or cli#ax$ And analogos to the #other *ashing an infant *hen the infant is 'orn)
*hat *e *ant this to ripen into is *ashing a*a" the o'scrations of the *inds that are associated
*ith these drops) so that ot of the# *e%ll 'e a'le to get the 'odies of a 'ddha$ As , *as
explaining "esterda") *ith the clear light associated *ith each of these for drops "o get each of
the for 'odies of a 'ddha$ 1o* in the *o#' "o didn%t ha(e these *orking) 'ecase "o didn%t
ha(e the (arios appearances happening of 'eing a*ake and 'eing drea#ing and sleeping and stff
like that) *hereas *hen "o%re 'orn then the" start to fnction$ So that%s *h" "o get this here at
this point *hen on the s"#'olic le(el of *hat it%s prif"ing *e%(e co#e ot of the *o#' and *e%re
(isi'le) and the senses are starting to *ork$ And no* *hat%s happening is the drops are going to
fnction in ter#s of the 'a'" sleeping) *aking p) drea#ing) all these sort of things$
3e ha(e three fa#ilies on the #ale and six on the fe#ale$ 3e ha(e here6 %At #" forehead) on top
of a s"#'olic disc of a #oon) fro# an &M) then a *heel) co#es a *hite 2ia#ond Strong
:nlightening Bod" 9% /hat%s a *hite deit" *ith three faces) six ar#s) e#'racing a *hite consort$
/here%s a 'it of a discssion as to *hat color their consorts are) 'ecase sall" "o ha(e *hite
deities e#'racing red ones) 't here 'oth the #ale and fe#ale are *hite for :nlightening Bod"!
like*ise for speech the"%re 'oth red) and for #ind the"%re 'oth 'lack$ , *on%t go into the discssion
of *h" the"%re like that! there%s a 'ig arg#ent on it$
%At #" throat) on top of a s"#'olic disc of a sn) fro# an A) then a lots) co#es a red 2ia#ond
Strong :nlightening Speech! and at #" heart) on top of a s"#'olic disc of a Cro*ler eclipsing
planet) fro# a HH1C) then a dia#ond strong sceptre) co#es a 'lack 2ia#ond Strong :nlightening
Mind$% Here it see#s to all 'e going at the sa#e ti#e) *hereas in the longer ones "o do the#
indi(idall") like *e had *ith the inner offering! it%s also done indi(idall"$ %/he" e#anate ot
replicas of the#sel(es and their ladies of discri#inating a*areness) filling the sk"$% So the ladies of
discri#inating a*areness are the sa#e color and the sa#e hand i#ple#ents as the#sel(es$ %At #"
discri#inating lad"%s na(el is a H&) at her p'ic region a S8A) and at the cro*n of her head a HA$
Fro# these s"lla'les as *ell are e#anated hosts of deities of the three 2ia#ond Strong 9% /hat%s
2ia#ond Strong Bod") Speech) and Mind$ %9 filling the sk"$ /he three 2ia#ond Strong sho*
pre(enti(e #easres to li#ited 'eings needing to 'e ta#ed) then retrn once #ore and re#ain
'efore #e$%
3hat *e *ant to do is prif" the 9 there are three things on the #ale that *e *ant to prif"6 the
three fa#ilies of 8ajra Bod") Speech) and Mind of #ethod$ /his is referring to the ele#ents of
*ater) *ind) and space) that co#e fro# se#en$ -e#e#'er *e had the six ele#ents that people are
#ade p of) three of the# co#ing fro# the *hite 'odhicitta side) the se#en side) and three of the#
co#ing fro# the red 'odhicitta or the 'lood side$ So fro# the #ale side is *ater) *ind) and space!
fro# the fe#ale *e had earth) fire) and deep a*areness$ So *e *ant to prif" all of these) and so
*hat "o ha(e 9 it%s not so terri'l" clear) 't the *a" that "o can do it is 9 "o see it onl" sa"s that
"o ha(e it co#ing ot of the &M) A) HH1C) the three places in the #ale deit"$ 1o* in so#e
co##entaries it jst sa"s those three) and then it sa"s the three lo*er spots in the na(el) p'ic) and
cro*n chakras of the Mother$ /hat%s not enogh) 'ecase it has to prif" three in the #ale and six
in the fe#ale$ So *hat has to 'e filled in is either "o do the three in the #ale first) for 'od")
speech) and #ind) these three drops! and then after it "o repeat it again and do it *ith the three) the
&M) A) HH1C) the 'od") speech) and #ind of the fe#ale) or as Khedrp 1orzang C"atso sa"s and
9I
His Holiness said if people follo* that it%s #ch easier) "o ha(e the t*o happening at the sa#e
ti#e$
So instead of jst ha(ing6 %At #" forehead) on top of a s"#'olic disc of a #oon) fro# an &M etc%)
it%s 'oth "or forehead and 8ish(a#ata%s forehead! and the" go ot and the" co#e 'ack in and
the"%re going to gi(e initiation and dissol(e 'ack into the &M$ /hat prifies the 'od" drop6 that%s
the drop associated *ith the *aking state in 'oth "o and the fe#ale$ /hen the t*o red deities
co#e ot) are generated at 'oth "or throat and her throat! the" go ot) the" co#e 'ack in) and "o
get initiation! "o #ake re+ests) offerings) initiation and all that 'siness) and the" dissol(e 'ack
in! and that prifies the speech drop in 'oth "o and her) *hich is the drop associated *ith the
drea#s$ And then the sa#e thing happens *ith the #ind drop6 "o ha(e 'lack deities in 'oth "or
heart and her heart! the" go ot) co#e 'ack in) gi(e initiation) dissol(e) all that stff! and that
prifies the deep sleep drop) *hich is the #ind drop in 'oth "o and her$ /hen "o go on to get the
next three in her) *hich are associated *ith the na(el) the p'ic chakra) and the cro*n chakra)
'ecase 9 and there "o onl" ha(e a s"lla'le generated in the#) "o don%t ha(e a deit" generated in
the#! 't aside fro# that it%s exactl" the sa#e$
So *hat it%s doing) these six chakras first of all are associated *ith the six ele#ents) the three that
co#e fro# the #ale and the three that co#e fro# the fe#ale) so "o%re prif"ing the#$ >o%re also
prif"ing the drops) *hich are going to gi(e rise to the 'odies of a 'ddha6 so the 'od" drop) *hich
is the *aking drop) in 'oth "o and her) is for the nir#anaka"a! the speech drop) or the drop of
drea#ing at the throat) is for sa#'hogaka"a) the speech! the drop at the heart) *hich is the #ind
drop) the drop associated *ith deep sleep) is the one fro# *hich "o%re going to 9 '" *orking *ith
that "o get the dhar#aka"a) *hich is the #ind of a 'ddha! and then the" sa" that it%s fro#
*orking *ith the na(el chakra) the p'ic chakra) and the cro*n chakra) these three) that one gets
the deep a*areness drop acti(ated at the na(el so that one gets the natre 'od" of a 'ddha) *hich
is the 'liss 'od" of a 'ddha$ And that) althogh it doesn%t explain it too clearl" in the
co##entaries) "o can nderstand in ter#s of the *hole process of t##o) *hich in(ol(es the fire
at the na(el) the *ind at the p'ic region) and the 'odhicitta at the cro*n chakra) so those three are
in(ol(ed there$
So this is *h" "o ha(e the prification here of these six drops) this concentrating on the 'od")
speech) and #ind6 it%s to get the o'scrations a*a" fro# not onl" these chakras 't to get the#
a*a" fro# these for drops) so that 9 the drops the#sel(es) '" the *a") aren%t o'scred! it%s the
*inds inside the drops that are o'scred 9 't an"*a") to prif" these drops so that ot of the# "o
can get the for 'odies of a 'ddha$ So that%s 'asicall" *hat%s going on in this consecrating 'od")
speech) and #ind thing$
/he rest of it is fairl" straightfor*ard$ >o #ake re+ests to the#$ /he song here is6 %& Holder of
the three 2ia#ond Strong 9% /hat%s 8ajra Bod") Speech) and Mind) so it%s "o Kalachakra$ %9 *ho
possesses *hat is all9arond perfect 9% 3hat is all9arond perfect is the consort) *ho enhances the
'liss) so that%s referring to 8ish(a#ata$ %9 '" #" 'ilding p as a good ha'it 9% /hat%s #editating on
9 %9 the three nshattera'le 2ia#ond Strong ones 9% /hat%s 8ajra Bod") Speech) and Mind$ %9 #ake
#e a holder of the three 2ia#ond Strong 9% /hat #eans #ake #e ha(e 8ajra Bod") Speech) and
Mind$ %9 and case #e right no* to re#ain inspired$% /o 'e 'rightened! for all the o'scrations to
'e re#o(ed$
/hat%s the re+est to the #ain cople in the centre$ Becase *hat "o do is *hen "o ha(e the
lights go ot) let%s sa" fro# the 'od" one at the cro*n chakra6 the lights go ot fro# 8ajra Bod")
this *hite deit" cople at the cro*n chakras of 'oth "o and her) and it 'rings 'ack all these 8ajra
Bod" coples) *hite coples$ So "o get a #ain cople in the centre and then "o get 1I in the
91
directions arond the#6 for in the cardinal directions) for in the inter#ediate directions) and one
on top and one on 'otto#$ So the first song that "o sa"6 %& Holder of the three 2ia#ond Strong% is
the re+est to the #ain cople in the centre) and the second one6 %& 7lear :(ol(ed &nes a'iding in
the ten directions%) that%s to the ten coples *ho are arond the #ain one in front of "o$ So "o
#ake the# these re+ests) "o sing the# the songs) and then the" co#e and the" infse "o and
the" dissol(e into the ones at "or o*n 9 the 'od" ones go into the ones at the forehead) then the
speech ones into the ones at the throat) then the #ind ones into the ones at the heart! and then "o
get the next three happening for the na(el) p'ic) and cro*n chakras$ /hat happens all together '"
the *a") so "o ha(e the 'od") speech) and #ind deities dissol(ing into the na(el) p'ic) and cro*n
chakras! 'eco#es of e+al taste$
1o* that prett" #ch takes care of the Spre#e /ri#phant Actions! althogh the next section)
Being Mindfl of the .rifications) is also in this section) ne(ertheless in the co##entaries the"
speak of the ?I perfections here at this point$
/he ?I perfections6 this "o%ll find in the long Kalachakra pra"er$ ,t speaks of the ?I perfections
*hich are in this Spre#e 8ictorios Actions! so the ?I aspects of this section of the sadhana)
*hich is si#ilar to ho* the child is de(eloping) once the child is 'orn$ So *e ha(e the child 'eing
'orn6 that%s dissol(ing into the drops) co#ing 'ack ot) and 'eing generated! then its senses and so
forth starting to *ork in ter#s of the deep a*areness *ind going ot) so that%s getting 8ajra(ega to
co#e in and 'ring the *isdo# 'eings! and then consecrating the 'od") speech) and #ind) so "o get
the drops and things starting to *ork to ha(e the occasions of 'eing a*ake) sleep) drea#ing and so
forth! all of this section has ?I parts that the" talk a'ot$
So the ?I perfections are 9 according to 2etri -inpoche) "o ha(e the fi(e arosings) *hich are the
songs '" the for ladies) Lochana and so forth pls the one in co##on! so there%s the fi(e
arosings6 those are the fi(e songs$ /hen there%s the fi(e arisings) in *hich "o arise after that6 all
the deities in the *o#' arise as drops) then seed s"lla'les) then i#ple#ents) then the fll 'od" of
each #ain figre) and then each of the# 'eing e#'raced '" a consort! so there%s the fi(e arisings!
*hich #akes ten$ /hen "o ha(e the fi(e of the deep a*areness 'eings hooking) entering) 'inding)
pleasing) and #aking the deep a*areness ones 'e of one taste) *ith the 20A HHM BAM H& H,!
so there%s the fi(e of the deep a*areness 'eings hooking in) #aking enter) 'inding) pleasing) and
#aking of one taste! so that%s the third set of fi(e$ And the forth set of fi(e is the initiation and the
for cro*n orna#ents of 'od") speech) #ind) and deep a*areness$ /hose *ere the ones that *ere
left ot here6 the cro*n of the 'ddhas and the chakras and the letters and the chakras and so forth$
/hat%s in 2etri -inpoche%s co##entar" 't in the pra"er itself it lists it slightl" differentl"$ ,t o#its
this last one) the initiation and the for cro*n orna#ents) and has instead the fi(e *rathfl deities
the#sel(es *ho are in(ol(ed *ith this 20A HHM BAM H& H,6 those fi(e *rathfl deities that ,
#entioned 'efore$ And if *e do it that *a" it%s 'etter for the 1ine 2eit" practice) 'ecase the
initiation and for cro*n orna#ent part doesn%t co#e into the a''re(iated one in an" case$
So there are se(eral *a"s of sa"ing *hat the ?I are$ 4$$$5 According to the pra"er the"%re the fi(e
*rathfl deities that are in(ol(ed *ith this 20A HHM BAM H& H,$ An"*a" it%s jst a
classification sche#e of the thing) and *hen "o read the long pra"er *hich is at the end of the
Kalachakra six session gr "oga) reference is #ade to it) so "o%ll ha(e so#e idea of *hat it%s
talking a'ot$
1o* *e co#e to *hat%s the #ost o'scre part of the sadhana itself in ter#s of the langage) and
that is the Being Mindfl of the .rifications$ /his is reall" togh$ /hese (erses co#e ot of) ,
'elie(e it%s the condensed tantra) and the"%re +ite o'scre$ 1o* one thing that first "o ha(e to 'e
a little 'it a*are of is that according to Mipha#! that%s a 1"ing#a athor fro# the last centr" *ho
9?
*rote a 'ig co##entar" on the Kalachakra! his *a" of asserting *hat the na#e Kalachakra #eans
is6 kala is ti#e) and ti#e here is in the sense of 'eing 'e"ond trl" existent ti#e and it%s referring to
the nchanging 'lissfl a*areness of (oidness) 'ecase that%s 'e"ond an" sort of trl" existent ti#e)
'eing an a*areness of (oidness) 'e"ond tre existence! and chakra) *heel or circle) is the pla" of
this) and the pla" of this in ter#s of its appearance as (oid for#$ So kala) is ti#e) can refer to the
nchanging 'liss! and the chakra) the *heel) is the (oid for# that%s the appearance of that$
So or (erse starts6 %/hrogh the prification of ti#e 9% /i#e here 9 so that%s one le(el of ho* "o
take kala and chakra$ /i#e here is kala) and that%s referring to the oter and inner periods of ti#e)
*hich is the periods of the 1? zodiac signs on the external le(el) so it%s the periods of the sn! and
on an inner le(el it%s the 1? shifts) so it%s the periods of the 'reath$ So6 %/hrogh the prification of
ti#e , 'eco#e an all9arond perfect .ossessor of :(er"thing 2ia#ond Strong 9% /hat%s 8ajradhara$
%9 a rler of h#anit") *ith the di(isions of "ears) #onths and so on$% /he di(isions) that%s the *ord
chakra) and that%s speaking in ter#s of the a'o(e ti#e periods) the 1? ti#e periods 'eing #ade into
"ears and so on$ /his is according to 2etri -inpoche%s co##entar"6 he co##ents on it as 'eing the
prification of ti#e and the di(isions of "ears and #onths! he%s sa"ing that the kala) the ti#e are the
periods) and the di(isions is in ter#s of ptting those together) these 1? di(isions into "ears and so$
/hen in ter#s of 'eing an aspect of enlightening #ind of the sn6 the sn here is so#ething *hich
is not) and the indi(idal solar da"s) the Mother of 2i(ersit") is its total prification$ ,n ter#s of
'eing an aspect of enlightening #ind of the sn6 sn here is referring to chakra) and this is the
c"cles of the sn dring the da"$ And enlightening #ind of the sn is referring to this chakra as *e
*ere sa"ing in Mipha#%s co##entar"6 these c"cles arising in the for# of a deit") so 'eing an
aspect of the enlightening #ind) 'eing an appearance of the enlightening #ind) of the sn! the sn
is the pla" of nchanging 'liss) so the pla" of these c"cles! an aspect of it is arising in the for# of a
deit"6 that%s *hat the consort is$ So#ething *hich is not) *hich is referring to so#ething *hich is
not riding on the i#pre *inds) so she%s not #ade ot of i#pre *inds 't jst is the appearance
aspect of the #ind! and the indi(idal solar da"s) that%s the kala of Kalachakra$ /he chakra *as the
sn) and the indi(idal solar da"s is the kala$ /he Mother of 2i(ersit" is its total prification$ So
she is the prification of *hatB Kala6 the indi(idal solar da"s) that%s the nchanging 'liss and so
on! and the sn itself *hich is the c"cles of the sn itself dring the da") so it%s its pla" arising in the
for# of a deit") *hich is the appearance of that #ind and *hich is so#ething *hich is not) na#el"
it%s so#ething *hich is not riding on the i#pre *inds$ /hat%s 'asicall" *hat that line #eans! it%s
got to 'e the #ost o'scre and difficlt line in the entire sadhana) so 'e satisfied if "o ha(e a 'asic
idea of *hat it%s talking a'ot$
/hen6 %/hrogh the prification of the energ" *inds there are those *ho a'ide on the circle of the
channels at the lots of #" heart) like the S#oke" Lad" and so on$% So as , *as sa"ing the ten
po*erfl ladies arond the heart are the prification of the ten energ" *inds$
%/hrogh that of the distr'ing attitdes there is the Forcefl &ne 9% -e#e#'er *e *ere sa"ing that
"o%re standing on t*o deities$ &ne is the Forcefl &ne) that%s -dra! and the other is the 2e#onic
&ne) that%s Mara$ So throgh that of the#) *hich is throgh the prification of the# 9 the Forcefl
&ne) that%s -dra) is the distr'ing attitdes6 these are for distr'ing attitdes) the attitdes of
desire) anger) ignorant closed9#indedness) and pride$ So there%s the prification of that) is standing
on -dra together *ith his *ife) and6 %9 nder the feet of #e as rler of *hat per(ades e(er"*here 9%
/hat%s the rler of (oidness) or 'liss that per(ades e(er"*here$ %9 and throgh that of the hordes of
the de#onic ones there is the 2e#onic &ne$% /he 2e#onic &ne is Mara$ Mara is the one *ho is
nderneath "or other foot) and this is the prification of the for #aras) and the for #aras are 9
"o ha(e a (er" interesting presentation of the# in Kalachakra$
9@
/he for #aras are in the natre of the propensities of sentient 'eings% 'od") speech) #ind) and
ignorance! so the"%re in the natre of the propensities of the o'scrations! ,%# sorr"6 the
o'scrations of sentient 'eings% 'od") speech) #ind) and their ignorance$ So the for #aras are the
#ara of the aggregates) and that%s the o'scrations of 'od") 'ecase the aggregates are associated
*ith the 'od"! then the #ara of distr'ing attitdes) the second #ara) is interpreted here as 'eing
the o'scrations of speech) and the distr'ing attitdes are associated *ith the *inds that the" ride
on and speech is *ith the *inds! and then the #ara of the Lord of 2eath is the o'scrations of the
#ind) 'ecase the Lord of 2eath gets s do*n to clear light and so on) the #ind! and then the #ara
of the children of the gods or the sons of the gods is the #ara or the interference that co#es fro#
the inflence of non9Bddhist ignorance) it sa"s) and this is referring to *ords fro# the non9
Bddhists sch as that it%s 'ecase of the stars that "o get (irte and non9(irte) happiness and
sffering$
,n other *ords "o ha(e a *hole presentation of astrolog" in Kalachakra) 't it%s refting the
position of the Hind astrolog" s"ste# that it%s co#ing ot of) that all the interpretations are 'eing
actall" cased '" the stars) that the stars are actal deities and the"%re casing "o to 'e like this or
like that or things to *ork ot *ell or not to *ork ot *ell$ ,n the Bddhist position those aren%t the
things that are casing it! it%s indications of the general pattern) 't in fact *hat%s casing things is
"or kar#a$ And kar#a fro# a general point of (ie* *ill 'ring a'ot the configration of the stars
that "o%ll 'e 'orn nder) and fro# an indi(idal point of (ie* *ill 'ring a'ot the t"pe of
personalit" or the t"pe of fortne that one has) 't it%s not that the stars are p there casing "o) as
deities) to ha(e good fortne or 'ad fortne$ Bt it%s throgh that ignorance of hearing non9
Bddhist *ords like that) that one 'eco#es (er" sperstitios and then no longer 'elie(es in case
and effect or kar#a and things like that$ So this is the #ara of the son of the gods$
&r also another thing *old 'e that there%s a *hole s"ste# of prognostication of (o*els$ >o
re#e#'er , talked a'ot this *hole side of astrolog" called arising fro# the (o*els) *hich is6 each
da" of the #onth has a certain (o*el that it%s associated *ith) and then "o can correlate that) let%s
sa" in a 'attle) *ith the first (o*el of the na#e of "or general and the (o*el of the na#e of the
opposite side%s general) and then depending on also *hat direction the 'attle is starting fro#) *hich
also *ill ha(e a (o*el associated *ith it) then "o can predict *ho%s going to *in the 'attle or not
*in the 'attle$
/his "o get in 9 it%s incredi'le) the stff that co#es ot of this Kalachakra$ Bt an"*a") that "o
also get in the Hind side as *ell) 'ecase this #aterial is held in co##on *ith the Hind side of
*hat *as going on in ,ndia at that ti#e$ And in the Hind side again the" *old sa" that it%s
actall" 'eing cased '" these deities or these (o*els or things like that! *hereas fro# the
Bddhist side it%s sa"ing) 1o) that%s an indication of ho* "o can read *hat%s going on) 't it%s not
cased '" it! it%s cased '" dependent arising and kar#a and so on$ And e(en if it%s fro# the
kindness of the gods that things are happening) it sa"s it%s 'ased on past (irtos actions$ Let%s sa")
e(en if the gods are inflencing things) the" *old 'e inflenced in ter#s of doing positi(e things 9
doing (irtos actions that *old also please the gods) and it%s not that the"%re casing s to ha(e
good fortne '" #eans of negati(e things like ani#al and h#an sacrifice! 'ecase that%s another
'ig 'ig thing that the" tried to get rid of) this Kalachakra s"ste#) is the ani#al and h#an sacrifice
that *as going on in so#e of the non9Bddhist s"ste#s 'efore this$
So there%s this 'ig discssion of the for #aras as correlating to the o'scrations of 'od") speech)
and #ind) and then the ignorance that one *old get fro# this non9Bddhist interpretation of
astrolog" and the gods$ And Kalachakra) '" standing on this) is prif"ing 9 *e alread" had that he
prifies the *inds that *old go in the right and left channels) *hich is s"#'olised '" standing on
9D
these t*o deities) 't also the" prif" 9 the one side prifies the for distr'ing attitdes and the
other side prifies the for #aras$
/hen) jst to finish off the next t*o (erses here6 %/hrogh that of the factors of realit" there are #"
*eapons as the principal one$% /he factors of realit" are referring to the ?D factors of the Sa#kh"a
s"ste#$ /here%s no ti#e to go into great detail a'ot the Sa#kh"a s"ste#) 't "o also get Hind
tantra and Hind "oga and all these things *hich ha(e a lot of si#ilar featres to *hat "o find
here in the Bddhist tantra! and in order to 'e a'le to encorage the# to enter into the path and to
speak a co##on langage *ith the#) then "o ha(e a lot of sage of the ter#s of the three gnas)
these +alities of rajas) ta#as) and satt(a *hich "o get so #ch in the Hind s"ste#$ And also
"o get here the ?D factors in the Sa#kh"a thing) *hich are the fi(e ele#ental sorces) the fi(e
sensors) the fi(e o'jects of the senses) the six action organs) and then *hat%s called #anas) *hich is
the #ind) #ati) *hich is intellect) and ahangkhara) *hich is the ,9#aking faclt"$ ,t%s not necessar"
to go into detail *hat the" are) 't an"*a" these are ?D #aterial things in the Sa#kh"a s"ste#$
/hese are all #atter! and then in the Sa#kh"a s"ste# "o ha(e a ?Eth factor *hich is the prsha
or the self) *hich is the conscios factor$ So his ?D things are on one le(el 'eing prification of the
?D aspects of #atter as descri'ed in the Sa#kh"a s"ste#$
And6 %/hrogh that of the sorces) in ter#s of the natral +alities there are #" external seals$% /he
sorces are referring to the six sets of cogniti(e sorces of the e"e and so forth! each set of
cogniti(e sorces as referring to the consciosness) the sensor and the o'ject$ And these are in
ter#s of the natral +alities of the three gnas) these things of ta#as) rajas) and satt(a) 'eing
correlated to these cogniti(e sorces of the consciosness) o'ject) and sensor$ And in ter#s of that
"o ha(e the six sets of the external seals) *hich are the six sets of je*eller" that he%s *earing$
1o* it%s not so clear that this is in fact the case) 't this is *hat it see#s to 'e fro# the
co##entaries! it doesn%t spell it ot! 'ecase in the co##entar" it jst sa"s the six sorces of
consciosness etc$ So that%s *h" ,%# ela'orating that6 it see#s to refer to the consciosness) sensor)
and o'ject of the six cogniti(e faclties of e"e) ear) nose) tonge) 'od") and #ind$ /he six external
#dras) the seals) are these six sets of je*eller" that the"%re the prification of$ /hat%s the right and
left earring) is one! the (ajra skirt and throat necklace is t*o! the 'racelets and anklets are three! the
cro*n je*el and the ashes that are s#eared on the 'od" are for! the crescent #oon on the hair and
the ear tassels are fi(e! and the right and left sholder 'rah#in threads is the sixth$ And these also
prif" the six perfections) the six far9reaching attitdes$
/hen it sa"s6 %/hrogh that of *hat is dia#ond strong there are #" internal seals a'iding perfectl"
on top of the #oon at #" heart as a Holder of :(er"thing 2ia#ond Strong$% 1o* this is reall" (er"
o'scre also$ /hat *hich is dia#ond strong is the separation fro# o'scrations of the for
occasions of *aking) drea#ing) sleep) and ecstas"! and their prit" is (ajra 'od") speech) #ind) and
deep a*areness$ So throgh that of *hat is dia#ond strong) *hich *old 'e (ajra 'od") speech)
and #ind) *hich is prified fro# the for drops) there are #" internal seals$
/he internal seals are the set of for6 first is the tiger skin *raparond) arond the *aist! and then
the second is the long necklace of heads fro# 1II #ara fa#ilies! the third is the fi(e sklls of the
fi(e colors of fa#ilies on each head! and the forth is the elephant skin cloak$ 1o* these for are
things *hich are *orn '" 8ajra(ega! the"%re not *orn '" Kalachakra$ Kalachakra is the peacefl
aspect! 8ajra(ega is the forcefl aspect$ /he forcefl aspect has the tigerskin skirt) he has the long
necklace of 1II #ara heads) he has the fi(e sklls on each head) and he holds the elephant skin in
his extra set of t*o ar#s! he has an extra ?Eth and ?6th ar#6 it%s 'lack on the right and "ello* on
the left) holding an elephant cloak$ So these for are the other for far reaching attitdes$ 3e had
the six external seals are the six perfections) and then these for are the other for perfections)
#aking the ten perfections$ ,f "o #ltipl" it ot) then the six perfections *ere the six sets of pairs
9E
of je*eller") *hich #akes 1?! 1? pls these for #akes 16! and that prifies the 16 t"pes of
(oidness that "o find in 7handrakirti%s discssion of Madha#ika(atara of the 16 (oidnesses$ And
*hen it sa"s that these are a'iding perfectl" on top of the #oon at #" heart! no* that%s (er"
o'scre and it isn%t explained in the co##entar") 't #" gess is that these are the inner seals in the
sense that the"%re the seals of 8ajra(ega$ /he"%re the things that he *ears$ And 8ajra(ega is the
discri#inating a*areness and is s"#'olised as 'eing at the heart! that%s *here 8ajra(ega%s
generated fro#$ And so , i#agine) it%s #" gess as , sa") that a'iding perfectl" on top of the #oon
at #" heart is referring to the fact of 8ajra(ega at the heart) and that these internal seals are
referring to hi#$ As , sa") these (erses are the #ost o'scre in the entire text$
And then it%s here) after "o%(e read this Being Mindfl of the .rifications ;and in the fll sadhana
then there%s lots of (erses! this is a 'ig long section descri'ing in e+all" o'scre ter#s the
prifications in(ol(ed *ith all the deities in the #andala and all the parts of the #andala=) 't once
"o%(e done that) then it%s here in the sadhana that "o pt the e#phasis on 'ilding p the
(isalisation and o(erco#ing ordinar" appearances and clinging) and so "o tr" to get the
(isalisation of the *hole thing sta'le 'efore "o go on to the next part *hich is the 2rop >oga)
and the S'tle >oga$ And *e%ll do that after the tea'reak$
4MA12ALA &FF:-,1C5
So *e%(e finished the first t*o parts of the #ain section of the sadhana) *hich is the Spre#e
/ri#phant Mandala) *hich *as analogos to the 'od" 'eing for#ed in the *o#') and then the
Spre#e /ri#phant Actions) *hich *as analogos to 'eing 'orn and the de(elop#ent as a child$
And at the end of that) at the end of this section of Being Mindfl of the .rifications) *e had done
the re(ie* of sta'ilising the (isalisation so that *e get the #andala and all of that sta'le 'efore *e
go on to the next$
/he next is the 2rop >oga) the ,ntegrating .ractice of the 2rop) it%s called here$ And this is also
called the Branch of Attain#ent) and it%s analogos to *hen in the #ale the po*er of the *hite
'odhicitta 'eco#es co#plete at the age of 16) and then "o ha(e the fll e#anation or prodction
of energ" drops of 'odhicitta) and in ancient ,ndia "o *old take a *ife$
>o shold note that 16 "ears here is a #oon pheno#enon) like the 16 parts of the *axing #oon$
/he #oon gro*s fll in 1E da"s) and then the 16th is the ti#e *hen it%s co#pletel" fll$ And so the
16 "ear period of the de(elop#ent of the #ale) the *hite 'odhicitta side) is analogos to the 16
parts of the *axing #oon gro*ing fll$ And that also correlates on the alternati(e le(el to the 16
di(isions for each of the for jo"s6 "o ha(e the for 'lisses or jo"s) and each of those for is
di(ided into for) so "o ha(e 16 'lisses$ So "o ha(e those three le(els of *hat the 16 is referring
to as a #oon pheno#enon$
3hereas in a *o#an the 'lood speck 'eco#es ripe at 1? "ears old) *hen one *old start to
#enstrate! and this is a sn pheno#enon) and so it%s si#ilar to the 1? signs of the zodiac) the 1?
zodiacal #onths$ And also 'ased on the red 'odhicitta one speaks of the 1? di(isions of jo"6 three
each of the for jo"s) so the for 'lisses in ter#s of the fe#ale side is di(ided into three each so "o
get 1?$ And that sort of s"#'olis# is so#ething "o%re going to find in a lot of places) of either 16
jo"s 'eing the #ale side and #oon side) and the 1? jo"s 'eing the fe#ale side and the sn side$
So *e get s"lla'les at the (arios chakras as in the sadhana) and then *e consecrate the organs$ ,t
sa"s6 9
96
9 here *hen "o do that the organ is the #ale) or the organ is the fe#ale in ter#s of the lots as
*ell) the" retain the shape of the organ 't the"%re transparent inside) and inside the" *old ha(e
either a (ajra or a lots$ So that%s sort of *hat one i#agines *hen one transfor#s the pri(ate organs
into a (ajra and into a lots6 the" retain their ordinar" shape$ 44Short 'reak in the tape here55 And it
doesn%t #atter if "o%re a #ale or a fe#ale) 'ecase as a practitioner it doesn%t #ake an" difference
if "o%re the #ale or if "o%re the fe#ale 'ecase in fact "o%re 'eing generated as the cople6
"o%re 'oth) pls "o%re e(er"'od" else arond as *ell) pls "o%re the 'ilding) pls e(er"thing
else$ So one sholdn%t get hng p in ter#s of identif"ing strongl" *ith one%s ordinar" appearance
as 'eing either #ale or fe#ale) 't since 'oth are in(ol(ed in this practice one jst i#agines 'eing
the entire procedre of the nion) and not jst 'eing either the fe#ale or the #ale in it$
Here in the translation ,%(e translated these (arios ter#s$ Shaken9off channel , explained6 it%s the
central channel that%s shaken off the right and the left! that%s *hat the *ord a(adhti #eans$ /he
inner fier" lass is *hat the *ord t##o #eans! it%s self explanator"$ /he lolling channel is the left
channel! it%s jst *hat the 44B55 *ord #eans$ And the right channel is sa(oring! it%s again jst *hat
the *ord #eans$ So that at least "o ha(e an :nglish thing$ ,t 'rns) it scorches) the fi(e s"#'olic
ronds$ So "o go into t##o) and it sa"s it %scorches the fi(e s"#'olic ronds of *ind that in the
natre of the fi(e aggregate factors fall in #" left lolling channel) and the fi(e s"#'olic ronds of
*ind that in the natre of #" fi(e ele#ental sorces) sch as the Ladies of :"es and so on) fall in
#" right sa(oring channel$% 3hat it%s doing is it%s 'rning 9 the 'rning of t##o stops the
corsing of the *inds in the right and left channels so that the" do not go to the sensors) that%s the
e"e) ear and so forth) and external o'jects) so that te#poraril" these don%t fnction$ %,t i##o'ilises
the# so that the sensors of #" e"es and so forth are no longer in(ol(ed *ith their o'jects)% it sa"s$
So these *inds are stopped #o(ing fro# their 'eing 'rned) and in "or i#agination "o i#agine
that the" go into the central channel! althogh on the generation stage the" don%t actall" enter
there$ 3hat *e *ant this to ripen into is that *ith the t##o 'rning that the energ" *inds
actall" go into the central channel$
1o* "o shold note that to get the 'odhicitta #elting and ha(e these jo"s it%s not per(asi(e that
the *inds ha(e to 'e in the central channel) 'ecase "o get 'odhicitta #elting and the jo"s e(en on
a 'asis le(el *hen "o%re in nion! 't if the" are in the central channel throgh this process then
that%s a co#pleting stage practice$ So on a reglar 'asis le(el) and in the generation stage *hen one
is i#agining this) or if one actall" gets so#e sort of experience of it fro# the (isalisation) it%s not
actall" in ter#s of the *inds 'eing in the central channel 't it *ill ripen into that$
/he i#portant point is that it isn%t e#itted! that "o sholdn%t lose that 'lissfl energ" or a*areness$
Becase it sa"s6 %Being #erel" toched '" these ra"s of light the s"lla'le HAM at the cro*n of #"
head #elts 9% /hat%s the 'odhicitta #elting$ %9 like that *hich possesses a ra''it 9% /hat%s the poetic
#etaphor for the #oon$ All these texts are filled *ith these #etaphors fro# Sanskrit poetr") so that
again is another s'ject #atter *hich is also stdied in the sciences6 rhetoric and i#ager" and so
forth! and one has to ha(e so#e sort of 'asic (oca'lar" of it to nderstand it$ So , think it%s nfair
to gloss o(er it and jst translate it as the #oon 'ecase in fact then "o lose all the poetic i#ager"
of Sanskrit) so , left it as that *hich possesses a ra''it$ %9 and in the for# of a drop) *hen it
reaches fro# #" cro*n to #" throat 9 jo"! *hen it reaches fro# #" throat to #" heart 9 spre#e
jo"! *hen it reaches fro# #" heart to #" na(el 9 distingished jo"! *hen it reaches fro# #" na(el
to the tip of the ge# of #" dia#ond strong sceptre and is stopped '" the s"lla'le .HA/ ,
experience co9arising jo" *ith its not 'eing shifted otside$%
So the i#portant thing is that it%s not shifted otside) *hich #eans that it%s not lost) *hich #eans
that the 'lissfl a*areness 9 *hat "o don%t *ant to happen is for either the energ" or the 'asis of
the energ" 'eing the drops ;depending on *hether one%s #ale or fe#ale) 't in an" case in either
9G
case=) "o don%t *ant the energ" to 'e lost that *old precipitate the *hole experience of 'liss
ending$ /his is the thing that "o *ant to not happen) 'ecase "o *ant to sstain that 'lissfl
a*areness so that that 'eco#es this (er" po*erfl tool for nderstanding of (oidness$ So if one
actall" lost the energ" *hich *as the 'asis for #aintaining that 'liss then that *hole instr#ent)
this 'lissfl a*areness that "o ha(e for nderstanding (oidness) the energ" *old go do*nhill and
"o *old no longer ha(e *hat "o%re ai#ing for in this practice$ So that%s the i#portant thing that
one is tr"ing to keep in #ind and tr"ing to not ha(e happen$ And *hat "o i#agine *ith this is that
*hen it sa"s these for 'lisses) all that "o i#agine is that the 'liss gets stronger as "o go fro#
chakra to chakra$ ,t%s the #ain thing that one i#agines) that each of these jo"s fro# chakra to
chakra is jst #ore and #ore intense so that then *hen "o get to the forth one then at that point
"o appl" the 'lissfl a*areness to (oidness! althogh one cold arge that it%s applied to (oidness
throghot the *hole thing 'ecase e(er"thing is *ithin the state of (oidness) 't in an" case "o
re9ac+aint "orself *ith (oidness at the point of the #ost intense 'liss$
,n the single deit" practice *hich so#e of "o #ight 'e taking a look at it%s a little 'it confsing
'ecase in the prior thing) *here "o get the 'lessing and the consecrating of 'od") speech) and
#ind) then all of a sdden "o get a consort) *hich "o didn%t ha(e 'efore$ /hat%s no pro'le#$ ,t
doesn%t reall" #atter! "o can al*a"s get a consort here) or not$ And then *hen *e get this
integrating practice of the drop and the s'tle) all of a sdden the consort isn%t there! and , asked
His Holiness a'ot that) and His Holiness said that e(en thogh the consort isn%t there it doesn%t sa"
that there%s no consort) does itB And 'ecase it doesn%t sa" that there%s no consort then in fact one
can (isalise the consort in the single deit" practice as *ell! or one can jst do it as a single deit")
like for instance in the single deit" >a#antaka *hen one experiences the 'lisses one is '" oneself$
So either *ith the consort or *ithot the consort there is perfectl" &K$
42o "o (isalise that the consort experiences the jo"s as *ellB5 &ne can) 't it doesn%t sa" that 9
it%s not necessaril" 9 it doesn%t reall" specif"$ ,n so#e practices it e#phasises and sa"s that one
i#agines 'oth experiencing it! in other practices it sa"s jst focs in ter#s of oneself) and that that
then incldes the consort$ Becase *hat one sholdn%t reall" get too #ch into is there 'eing a 'ig
di(ision 'et*een oneself and the consort as 'eing t*o separate #indstrea#s) 'ecase in fact here
the"%re jst t*o different aspects of the sa#e #indstrea#$ 4,t%s jst that "o set p the letters that
*a"B5 >eah$ /he letters are set p in ter#s of oneself! in ter#s of the #ale deit"$ An"*a" that%s
the *a" that it%s done$ /here can 'e #ore ela'orations on it 't there isn%t so #ch ti#e$
/he next practice is the ,ntegrating .ractice of the S'tle) and that%s the S'tle >oga) that%s the
Branch of Creat Attain#ent) and it%s analogos *ith the force of 'liss no* 'eing co#plete$ So
*hat "o ha(e are the drops going 'ack p in the *a" in *hich the" had done 'efore$ So6 %Fro#
#" pri(ate place it proceeds to #" na(el in the #anner of a reslt si#ilar to its case 9 jo"! fro#
#" na(el it proceeds to #" heart in the #anner of a reslt that has ripened 9 spre#e jo"!% and so
on$ So there%s this correlation of the for reslts) 't in e(er" co##entar" ,%(e e(er looked at it has
ne(er explained *hat it is) and none of the la#as see# to 'e terri'l" clear a'ot *hat it actall" is
referring to in ter#s of these for reslts$ Serkong -inpoche said that he thoght that perhaps it
*as in ter#s of si#ilar to its case in the sense that all of these are proceeding no* fro# ha(ing the
forth jo" as the 'asis) so then these are #ore intense things *ithin the sphere of the forth
si#ltaneosl" arising jo") so in that sense it%s si#ilar to its case$
And the final one 'eing a parting can 'e seen in ter#s of) *ell 9 the 16 'lisses for instance are the
process of going analogos to the 16 parts of the *aning 9 let #e co#e 'ack to it! *e%ll ha(e to sa"
this first$ 3hat this ripens into is) on the co#plete stage "o ha(e t##o) and the 'lisses going
fro# the top do*n! 't then also "o ha(e *ith the t##o practice is the 'lisses going 'ack p)
and that%s on the 'eginning stages of the co#plete stage$ And in the final stage of the co#plete
98
stage) the sixth part of it) instead of ha(ing the 'lisses going p *hat "o ha(e are the drops 'eing
stacked p) *ith the drops not #o(ing 'ack p 't rather sta"ing sta'le and 'eing stacked going p$
So at the forth one here *e also appl" (oidness) and jst as *e had the drops *hen the" *ent
do*n *ith the 16 di(isions of the for 'lisses going do*n in the drop "oga 'efore) that *as
correlated to the *axing #oon) the #oon gro*ing fll in 16 phases) so here *ith it going 'ack p
it%s correlated *ith the 16 phases of the *aning #oon) *hen it goes 'ack do*n to the ne* #oon$
And so *hat that s"#'olises is) jst as *ith the *aning #oon the #oon disappears throgh a
process of 16) like*ise at the end of this process of the stacking of the drops p throgh the chakras
the o'scrations are depleted) the" disappear) and the ato#s of the gross 'od" co#e apart and that
*hole gross 'od" disappears like a rain'o*! and so the reslt) *hen it sa"s the reslt that is a
parting) that also is re#iniscent of 'eing parted fro# the o'scrations) 'eing parted fro# the ato#s
'eing coaglated) and also parted in the sense of 'eing parted fro# tre existence and grasping for
tre existence$ /hese for 'lisses sta'ilising fro# 'elo* are #ore distingished than the for of
falling fro# a'o(e since the" are alread" *ithin the co9arising 'liss$
So that%s the ,ntegrating .ractice of the S'tle) of the 2rop and the S'tle6 the"%re going to ripen
into the t##o practice again) and then the practice of stacking the drops p to get the depletion of
the o'scrations and the gross 'od" so that one arises jst si#pl" in the for# 'od"$ And as it sa"s
in the Stainless Light on the generation stage the Spre#e /ri#phant Mandala is signif"ing the
'od" 'eco#ing co#plete) that%s in the *o#'! the Spre#e /ri#phant Actions is the speech
'eco#ing co#plete) for instance *hen "o take 'irth and one is a'le to speak! the 2rop >oga
signifies the 'odhicitta 'eco#ing co#plete at the age of 16! and the S'tle >oga is 'eing ai#ed
no* at co#plete 'liss) as *ith the stacking of the drops$
At this point *e can do the s'tle generation stage) and the s'tle generation stage is 'eing ai#ed
at a drop at the top of the central channel *hich is in the #id'ro* here) 'et*een the e"e'ro*s$
And in that drop 9 "o i#agine a tin" little drop 9 "o i#agine the entire fll #andala of
Kalachakra *ith all G?? deities$ And then *hen that is sta'ilised then "o *old ha(e that #ltipl"
and ha(e fro# the one drop t*o drops and in that the fll #andalas! and then in that for drops and
in that the fll #andalas and so on) "o #ltipl"! and then ha(e it co#e 9 if it%s eight drops then
that dissol(e 'ack into for) that into t*o) that into one) and 'ack into the central channel$ So the
rogh generation stage is jst 'eing a'le to (isalise the *hole rogh 9 the great #andala arond s
and 'eing a'le to do that for one sixth of a da") that%s for hors) *ithot an" #ental *andering or
lack of clarit" or an"thing like that$ And *hen "o can do that) *ith all of the deities) then "o go
into the s'tle "oga of tr"ing to get it in these tin" little drops$ And *hen "o can get that for for
hors) *ith no *andering and) as it sa"s) so clear that "o can see the difference 'et*een the 'lack
and *hite of the e"es of all the deities) then "o%(e got it! then "o%re read" to go on to the co#plete
stage$ So the co#plete stage is not so#ething that one jst enters into casall"$ ,t re+ires a great
deal of preparation$
So after "o do a little 'it of this s'tle "oga) *hich cold 'e jst 'eing ai#ed at a drop o(er here)
*hich is +ite sfficient! "o don%t ha(e to strain "orself to tr" to get a #andala in it) 't "o can
start *ith a drop! then "o do these t*o #antras here) *hich are6
&# sar(a tathagata anragana (ajra s(a'ha(a at#ako ha#)
*hich is holding the pride of affection6 <, a# the (ajra natre of the 'liss) or affection) of all the
tathagatas)< is the first one! and the second one6
&# sar(a tathagata adhipati (ajrasatt(a ha# drdanta da#aka hng hng phat s(aha$ ,t is sa"ing
that6 <, a# 8ajrasatt(a) lord of all the tathagatas) ta#er of the hard to ta#e$< 2rdanta is hard to
99
ta#e! da#aka is the ta#er$ <Hng hng phat s(aha$< So this is holding the pride of the deities of
desire! so one holds the pride there$
/hen the next thing that happens is) at the end of the session *e ha(e the re+est to depart and so
forth) *hich *ill start off *ith the recitation of the #antras$ And for the recitation of the #antras
one consecrates the #ala) the garland of conters) and that%s on page D?! so "o can get it in the
fller one 9 it%s eli#inated here! and in that one generates the 'eads as 'lack 8ajra Mind *ith the
"ello* consort) and then the 'eads go 'ack to 'eing the 'eads$
1o* "o do the #antras$ >o recite all the #antras$ And *hat "o (isalise is at the heart on a
-ah disc ;it ne(er sa"s *hat disc it%s on) 't Serkong -inpoche had said that it shold 'e on a
-ah disc 9 that%s a 'lack disc 9 'ecase "o al*a"s ha(e a 'lack disc at "or heart in Kalachakra of
the eclipsing planet *ith all the s"#'olis# of it 'eing the eclipsing thing=) so it%s on a 'lack disc
*ith the seed s"lla'les! so "o *old ha(e jst HH1C) althogh or in so#e other practices the
*hole HAMKSH>AMALA8A-A>A is taken as a seed s"lla'le! 't nor#all" in this tradition it%s
jst sed *ith a s"lla'le HH1C! and then "o ha(e the #antras 'eing arranged arond it in a circle!
and as "o sa" the #antras "o i#agine that "o e#it deities that 'enefit sentient 'eings) #ake
offerings to the 'ddhas and so forth and then co#e 'ack and dissol(e in the heart$
3e ha(e here the heart #antra6 &M AH HH1C H& HAMKSH>AMALA8A-A>A HH1C .HA/!
the near heart #antra6 &M H-A1C H-,1C H--,1C H-H1C H-L,1C H-A S8AHA 9 again it
helps to check if *e *ant to prononce these correctl"! and then the (ajra 'od" #antra is &M
SH-, KALA7HAK-A HH1C HH1C .HA/$ &ne recites all three of these$
,n the &M SH-, KALA7HAK-A HH1C HH1C .HA/) the &M is standing for (ajra #ind) the
SH-, KALA7HAK-A is standing for (ajra speech) and the HH1C HH1C .HA/ is (ajra 'od"$
Becase all the #antras are going to 'e si#ilar to this) the later #antras that co#e) in ha(ing the
strctre of &M) then the na#e of the deit") then HH1C HH1C .HA/$ &r "o can take the first
HH1C as 'eing (ajra #ind) the second HH1C) the one *ith the long H) as 'eing (ajra speech) and
.HA/ and the seed s"lla'le as 'eing (ajra 'od"! the seed s"lla'le 'eing the one in the heart$ /hat%s
another *a" of taking it) the *hole point here 'eing that "o shold 'e #indfl that "o ha(e the
co#'ination of (ajra 'od") speech) and #ind *ith these #antras$ &r another *a" of taking it is that
the heart #antra) that%s the &M AH HH1C H& HAMKSH>AMALA8A-A>A HH1C .HA/) is
(ajra speech! the near heart #antra) &M H-A1C H-,1C H--,1C H-H1C H-L,1C H-A
S8AHA) is (ajra #ind! and then the root #antra) *hich is another na#e for the (ajra 'od" #antra)
that%s &M SH-, KALA7HAK-A HH1C HH1C .HA/) is for (ajra 'od"$ So *hen "o recite "o
shold keep insepera'le 'od") speech) and #ind$
,n the 1ine 2eit" practice in the actal sadhana that *as presented) the *a" that it *as printed it
didn%t ha(e &M .H-:M 8,SH8AMA/A HH1C HH1C .HA/ as 'eing recited! ho*e(er one
*old nor#all" recite it$ And it jst had the ten #antras for the ten ladies *ho are correlated to the
perfections$ And the first one) 2ana .ara#ita) is the one *ho is o(er here$ /here%s east) soth)
north) and *est! so 2ana .ara#ita is the 'lack one in the corner$ >o ha(e the t*o 'lack ones in
the front and in the corner in front of "o in the east! "o ha(e the t*o red ones to "or right) that%s
the soth and the soth *est! "o ha(e the t*o *hite ones in the north and the north east 9 that%s to
"or left! and "o ha(e the t*o "ello* ones 'ehind "o) that%s in the *est and the north *est$
So the *a" that the 2ana .ara#ita 9 she is the 'lack one in the corner) so that%s the soth east! Shila
.ara#ita is the red one in the soth *est corner! then Kshanti .ara#ita is the *hite one in the north
east! and then 8ir"a .ara#ita is the "ello* one in the corner *hich is the north *est$ 2h"ana
.ara#ita is the one that%s in front of "o) the 'lack one in front of "o in the #ain direction! that%s
1II
in the east$ /hen .rajnapara#ita is dissol(ed inside of 8ish(a#ata) so "o don%t (isalise her! "o
jst (isalise 8ish(a#ata) and in her heart is the .rajnapara#ita #antra$ /hen Hpa"a .ara#ita is
the one on "or right! she%s the red lad" in the soth in the #ain direction$ .ranidhana .ara#ita 9
that%s the perfection of pra"er! these are the ten perfections6 pa"a is #eans) pranidhana is pra"er 9
and she%s the *hite one in the cardinal direction of the north) to "or left$ /hen Bala .ara#ita)
*hich is the perfection of strength) is the one 'ehind "o) the "ello* one in the *est$ And then
Anana .ara#ita again is in 8ish(a#ata) in the #ain consort$
And then *hen "o do 9 it doesn%t ha(e here in this sadhana the #antras for Aksho'"a) 8ajrasatt(a)
and the ladies and their partners) *hich *old 'e .rajnapara#ita and 8ajradhat9ish(ari) 't one
can also recite the# 'ecase in the #ind #andala "o do recite the#$ Ho*e(er "o don%t recite
.rajnapara#ita$ So "o recite Aksho'"a) 8ajrasatt(a) and then 8ajradhat9ish(ari! lea(ing ot
.rajnapara#ita) 'ecase she%s taken care of '" the other .rajnapara#ita that *e had as one of the
ten po*erfl ladies so her #antra is not recited separatel"$ Again) this 'eco#es a real exercise in
s"##etr" is stpid! it doesn%t *ork ot nicel" s"##etricall" at all$ &ne *old go on to recite) if
"o%re doing the fll practice) all the #antras of all the things$
,f "o%re doing the retreat) the fll retreat) the .rior Approxi#ation) one *old do the #ind
#andala) the *hole #ind #andala! since "o do the .rior Approxi#ation) *hich is the na#e of the
actal retreat) in order to 'e a'le to do the self initiation for restoring "or (o*s! and since the
deities in the #ind #andala are the ones that confer the se(en initiations of entering like a child)
*hich is *hat%s in(ol(ed in recei(ing the self initiation) then "o ha(e to do the fll #ind #andala
in order to do the retreat to 'e a'le to do the self initiation$ ,t%s not necessar" to ha(e to do the
#antras of all the 'od" and speech deities as *ell in order to do the retreat) althogh often one *ill
do the *hole (isalisation of the *hole thing and jst do the #ind #andala #antras for the retreat$
,t%s optional *hether one (isalises the *hole 'od") speech) #ind one or not$
For the retreat one does 1II)III of the heart #antra) that%s the &M AH HH1C H&
HAMKSHAMALA8A-A>A HH1C .HA/) "o do 1II)III of that$ And there%s no acc#lation
of the near heart or the (ajra 'od"! "o don%t ha(e to do a lot of &M H-A1C H-,1C) that one) or
&M SH-, KALA7HAK-A HH1C HH1C .HA/! althogh "o do so#e of it 't "o don%t ha(e
to do 1II)III or 1I)III$ /hen "o also don%t do an acc#lation of the ten po*erfl ladies
#antras) of the 2ana .ara#ita Hng Hng .hat) or those! althogh "o *old sa" so#e of those in
"or dail" practice$
Bt "o do do 1II)III of the 8ish(a#ata #antra) &M .H-:M 8,SH8AMA/A HH1C HH1C
.HA/! 1II)III of that$ And then "o *old do 1I)III each for the rest of the #ind #andala$ /he
rest of the #ind #andala is @E #antras) so "o *old do 1I)III each of the rest of the @E #antras$
And then "o *old do 1I)III of the heart #antra pls HH1C HA A10A at the end of it! and
that%s called the falling of deep a*areness #antra6 this is so#ething that "o ha(e in all retreats$ So
it *old 'e &M AH HH1C H& HAMKSH>AMALA8A-A>A HH1C .HA/ HH1C HA A10A)
and "o do 1I)III of that$ So the s# of all of this is E6I)III #antras that one *old sa" in doing
the fll retreat! *hich actall" isn%t that #ch$ ,f "o did the fll Herka retreat there%s #ore
#antras than that that one sa"s$ Bt it%s a prett" heft" n#'er$ &r if "o do the fll /ara retreat it%s
a #illion /ara #antras$ So this is onl" E6I)III) so it%s not 'ad$ /hen "o do the 1II s"lla'les of
8ajrasatt(a to prif" "orself of an" #istakes in the recitation$
/hen after that "o *old do the consecration) the offerings etc$ So "o consecrate and do the
oter offerings to the self$ /hese are offerings to "orself) so "o i#agine that "o%re enjo"ing
the#$ /hat *old 'e *ith 9 first "o offer the for *aters! and in so#e of the texts it see#s to 'e
that "o do the 1? offering goddesses) the 1? offerings6 gandha#) pshpa#) dhpa#) dipa#) as it
1I1
has here in the 1ine 2eit"$ ,n other sadhanas it see#s as thogh "o do the sal six of pshpa)
dhpe) aloke) and nai(id"a) those sal six$ ,n so#e it see#s as thogh "o do 'oth) so#e as
thogh "o do one) so#e as thogh "o do the other$ /he 1a#g"al Monaster" tradition is "o jst
do the six after the for *aters6 pshpa#) dhpa# etc$
/hen "o get the consecration of the inner offering and "o #ake the inner offering$ So *hat "o
do *ith that is that "o call in the grs! 'ecase first "o #ake the inner offering6 %&M to #" all9
arond perfect and hol" root s'li#e teacher 9% So "o (isalise "or root gr 9 that *old 'e His
Holiness for Kalachakra 9 enthroned in the east) resting on the pper store" circlar 'ea#$ So "o
ha(e to get a *hole other teaching on the #andala 'ilding itself) 't in an" case) a'o(e *here the
green lots is) *ith the #ain deit" and the po*erfl ladies arond the#) a'o(e that 9 re#e#'er that
*as in the forth store" of the #andala! the fifth store" is jst a roof) a steeple strctre that%s on
top of that 9 and di(iding those t*o) p there there%s a rond circlar 'ea#$ And on top of that
'ea# in the east in front of "o is *here the root gr is sitting on a throne! and the rest of the
grs of the lineage are all seated arond that circlar 'ea# p there$ So "o offer the inner
offering to the#) holding the inner offering cp at "or forehead! so "o offer to the grs p there$
/hen "o offer to the deities) and the deities *old 'e the deities in the #andala itself$ Here it
sa"s6 %&M -atna /ra"a"a 1a#a$% /hat%s to the /riple Ce#$ %&M Shak"a#ni"a 1a#a$% /hat%s to
Shak"a#ni Bddha$ %&M Shri Kalachakra"a 1a#a$% /hat%s to Kalachakra) so in a sense it%s to the
sa#e thing$ And6 %&M Cr Bodhisatt(a9'h"o 1a#a$% /hat%s to the 'ddhas and 'odhisatt(as$ So
in the long one 9 oh) ,%# sorr") that *as in the single deit"$ After Shri Kalachakra"a 1a#a it%s to
8ish(a#ata"a 1a#a) to 8ish(a#ati! and to 2ashapara#ita"a) that%s the ten perfections) the ten
po*erfl ladies) 1a#a$ So these are 'eing offered to the actal deities in "or #andala) and "o
hold the cp straight for*ard in front of "o and offer it$
/hen one offers it to the gr 'ddhas 'odhisatt(as) that%s all the deities in the #andala! then to all
the gardians) so that%s the protectors$ And this is offered at the na(el! and the" are on the tips of
the lots nderneath the #andala$ &r #andala *as resting on a lots and the discs of the different
planets) so on the ends of those lotses is *here "o i#agine the protectors *old 'e) like
Mahakala and these sort of people that one #akes the offerings to the protectors there$
And then6 %&M to all the rling deities of places) cities) and (illages 9% /hose *old 'e jst these
sort of *orldl" deities) and those "o *old i#agine otside the #andala) co#pletel" otside of all
the ele#ents fences$ And then6 %&# to all li#ited 'eings as *ell transfor#ed into deities 9% So "o
jst offer to e(er"'od"$
/hen *hat "o do is "o place a drop of the nectar to the tip of one%s tonge) 'ro*) and cro*n of
one%s head) and so "o *old taste it$ /his is fro# the inner offering cp! "or tonge) "or
forehead) and the top of "r head) and6 %B" this #a" all the deities in #" 'od" 'e content)% it sa"s$
3ell "o don%t actall" ha(e an" deities in "or 'od") 't this is referring to the deities of the
#andala *ho are in the natre of the prification of (arios aspects of the 'od"$
/hen "o do the secret and thsness offerings co#'ined) and this is the sa#e as the "oga of the
drop! and this is not in the 1ine 2eit" practice) 't one *old do it in the fll one '" jst repeating
the "oga of the drop$ ,%# sorr") that%s done 'efore tasting the nectar) and then it%s after that that "o
taste the nectar$
/hen "o ha(e the praises) and the praises 9 , don%t kno* if "o *ant an explanation$ .age ?D$
:ither6 %, 'o* to "o *ho gi(e the spre#e 9% /hat one6 that is the) it%s called the t*ent" desire
praises) t*ent" lines of desire) and *hat it is is 9 an"*a" there%s t*o pages$ /here%s on page ?D)
1I?
there are these praises6 %, 'o* to "o *ho gi(e the spre#e as the spre#e dia#ond strong! , 'o*
to "o *ho 'eco#e the perfect endpoint! , 'o* to "o *ho originate fro# an a'sence 9% ,%# sorr")
did , sa" the t*ent" desiresB , didn%t #ean that$ ,t%s the t*ent" 'o*ings! it%s the *ord 'o* that%s
repeated ?I ti#es$ And that first set of praises co#es fro# the praises to the na#es of Manjshri$
:ach set of the#) each sentence) is correlated to one of the fi(e t"pes of deep a*areness6 the first
one 'eing #irror9like) the second one is dhar#adhat) the third is indi(idalising) the forth is
e+alising) and the fifth is all9acco#plishing! and that *old re+ire a co#plicated discorse on the
praises to the na#es of Manjshri$
An"*a" after that here *e ha(e the praises of 9 one can do either that set of praises or the one that
is t"ped here) and the one that%s t"ped here also *as appearing in the Kalachakra six session "oga)
and in that6 %, 'o* to "o & 7"cles of ti#e) *ho ha(ing rid "orself indeed of sch #atters as 'eing
a'sor'ed in a 'alanced nion of (o*els strng fro# A and consonants fro# KA 9% /hat%s page 1I
and 11$ /hat%s referring to *isdo#$ /he (o*els strng fro# A is the *isdo# side or the fe#ale)
and the #ethod side is the consonants strng fro# KA) so the 'alanced nion is the nion of #ale
and fe#ale! that%s #ethod and *isdo#) (o*els and consonants$ %9 and the s"lla'les HH1C and
.HA/ 9% are the s"lla'les that 'lock the organs$ /he organs are generated fro# the s"lla'le HH1C
and the"%re 'locked fro# the s"lla'le .HA/$ So "o ha(e gi(en that p) "o%(e rid "orself of that!
*hich #eans that "o%(e rid "orself of arising fro# a nion of an ordinar" kar#a #dra in ter#s
of an ordinar" nion of #ale and fe#ale! "o don%t arise fro# that kind of 'liss$ And "o don%t
arise fro# the kind of 'liss of a jnana #dra) that%s a *isdo# partner) *hich is the (isalised thing
in the generation stage *ith the organs6 (isalising "orself as the deit" and the organs 'eing
generated as a (ajra and lots fro# the s"lla'le HH1C and 'locked *ith a .HA/! "o%re not like
that$ Bt rather "o are %9 an enlightening 'od" 'orn fro# *hat is *ithot an" change$% ,n other
*ords "or 'od" is a (oid for# *hich is 'orn fro# the nchanging 'liss) *hich is the 'liss deri(ed
fro# the nion of that cople itself6 the reflection of the clear light #ind$ So it%s 'o*ing to "o)
7"cles of /i#e) *ho is not a reflection of the ordinar" 'liss *ith an external partner) or the 'liss of
'eing *ith a (isalised partner) 't rather are the appearance of the 'liss of this (oid for# cople
*hich is the appearance of the clear light #ind$
/hen6 %, 'o* to "o great Sealing Lad" 9% /hat%s 8ish(a#ata) *ho %9 *ith the natre of a #agic
#irror i#age 9% /hat%s she%s a (oid for#$ %9 'e"ond an actal natre of ato#s) & lad" possessing the
spre#e of all aspects$% So the spre#e of all aspects6 that%s (oidness *ith an aspect) referring to
(oid for#$ %, 'o* to "o) & Mother of 2i(ersit") lad" gi(ing 'irth to all the clear and e(ol(ed!
ha(ing rid "orself of 'irth and disintegration "o possess the 'eha(ior of the totall" excellent$%
/hat%s interpreted in t*o *a"s$ ,f Mother of 2i(ersit" is taken as *ith aspect) that%s the de(oid
for#) she gi(es 'irth to all the clear and e(ol(ed) #eaning that she gi(es 'irth to the fi(e 'ddha
fa#ilies$ She%s rid herself of 'irth and disintegration6 'irth is in ter#s of 'eing a kar#a #dra 9
that%s an actal ph"sical partner *ho%s so#eone *ho%s 'orn! and she%s rid herself of 'eing the
disintegrating one 9 that *old 'e a jnana #dra) *hich is a (isalised partner *hich *old
disintegrate *hen "o no longer ha(e the (isalisation or the conceptal #ind that%s i#pting it$
So she%s a (oid for# one) and she possesses the 'eha(ior of the totall" excellent6 that%s
Sa#anta'hadra) *hich is the 'eha(ior of (oidness and 'liss$ ,f "o interpret this in ter#s of
(oidness *ithot an aspect) that *old 'e (oidness itself) then she gi(es 'irth to all the clear and
e(ol(ed) *hich *old 'e the a*areness of (oidness gi(es 'irth to enlighten#ent$ And ha(ing rid
"orself of 'irth and disintegration *old 'e getting rid of the t*o extre#es of trl" existent 'irth
and trl" existent disintegration! or 'irth 'eing tre existence and disintegration 'eing total non9
existence$ So ha(ing rid herself of that she possesses the 'eha(ior of the totall" excellent6 so
again it%s the deep a*areness of (oidness and 'liss$
1I@
/hen *hat happens is *e get the actal dissoltion) after the praises$ And in the fll deit" *e ha(e
it on page DD$ 3hat happens is instantaneosl" *e (isalise all the (ajras at the chakras) as *hat
*e had *ith o(erco#ing the #aras *ith (ajras in the protectiion *heel$ >o don%t ha(e this in the
short one! "o jst ha(e6 %At the cro*n of #" head to a dia#ond strong sceptre ha(ing fi(e spokes
the principal father and #other and ladies of discri#inating a*areness proceed 9% So here *e jst
ha(e one green (ajra at the cro*n of the head) *ith the fi(e spokes$ Bt in the fll one *e%d ha(e
the (ajras at all the chakras all o(er or 'od") *ith the n#'er of spokes of the channels there) and
all the deities *ho are the prification of all these chakra channels *ill dissol(e into those chakras
at the different parts of or 'od"$ And the parts of the 'ilding *ill dissol(e together *ith 9 the part
of the 'ilding *here those deities are *ill dissol(e into the chakra together *ith those deities$
/hen instantaneosl" *e transfor# into Kalachakra) one face and t*o ar#s! and then there%s no
#ention of a consort) so *e%re jst in that si#ple for#$ And then "o *old do the long pra"er)
*hich *old 'e at the end of the 9 in the long sadhana it%s the long pra"er at the end of the six
session Kalachakra practice$ And then "o do a 8ajrasatt(a #antra to prif") and then "o *old
do the (erses for e(er"thing to 'e aspicios$
/here%s also the offering of the tor#a *hich can 'e done in 'et*een sessions) or it can 'e done in
the dail" practice itself) in *hich case it *old 'e done after the praise and 'efore the re+est to
depart! in other *ords 'efore all the deities co#e into the (ajras$ >o consecrate it like an inner
offering) and then "o in(ite another Kalachakra #andala and "o offer *ith a long Sanskrit
#antra) and then either "o offer the oter offerings or "o offer the inner offerings! so#e (ersions
*ill differ$
/hen "o do so#e praise) and then "o call in the 6I *rathfl protectors as in the protection circle$
>o do a *hole tor#a offering to the#) and then "o dissol(e e(er"thing into "o$ So that%s the
tor#a practice$
And one can also do a thanksgi(ing offering) as Ling -inpoche had said$ ,t%s i#portant to do that)
after this tor#a offering! he said in all sadhanas it%s good to gi(e a thanksgi(ing offering$ So one
*old again do an oter and inner offering and a fi(e (erse praise to the Kalachakra cople) after
the tor#a offering) as a thanksgi(ing offering$ And then "o dissol(e the gest Kalachakra
#andala into "orself) and then "o *old retrn to the re+est to depart$
So "o *old do the tor#a offering after the praises$ /he tor#a offering6 "o call in a little
#andala of Kalachakra! "o #ake the tor#a offering to the#$ >o call in the 6I protectors! "o
#ake a tor#a offering to the#$ /the 6I protectors dissol(e into "o) the sa#e *a" into the chakras
as the" did in the protection *heel practice$ /hen "o #ake a final thanksgi(ing offering to the
Kalachakra #andala! ha(e it dissol(e into "o$ And then "o #ake the re+est for the #andala
arond "o to depart) and then the" also dissol(e into all "or chakras no* *ith the (ajras$ /hen
after that "o arise as Kalachakra) the si#ple one$ So that%s ho* "o *old do it in the long *a"$
So that prett" #ch finishes the #ajor portion of the sadhana$ 1o* in ter#s of doing this) "o
sholdn%t get discoraged in ter#s of it 'eing a long practice) 'ecase althogh "o ha(e all these
graded #aterials one can *ork oneself p to doing it$ And "o can do it jst a little portion of it
each da"! "o don%t ha(e to do the *hole thing each da"$ A *a" to get into it *old 'e to do a
cople of pages of it or a section each da" consecti(el") so like that "o fa#iliarise "orself *ith it
and get into it$
Also it%s i#portant to realise that althogh in the 'eginning it starts slo*l" and "o%re doing it
slo*l") "o shold ai# to 'e a'le to do it #ore +ickl") 'ecase "o%re ne(er going to 'e a'le to do
1ID
the fller practices and the longer practices if "o take fore(er to do "or recitations$ ,t%s not
necessar" to actall" ha(e to recite it ot lod) althogh the /i'etans do recite it ot lod) 't the"
do it extre#el" +ickl"! no* "o can speed read it$ As Serkong -inpoche said6 it%s not a #oth
transfor#ation) it%s a self transfor#ation$ So althogh 9 if "o ha(e a (er" spple #oth "o can do
it like the /i'etans! if "o%(e e(er heard ho* His Holiness recites so#ething) he can do it at sper9
speed! and #ost of the /i'etans can do it at sper9speed) and ,%# sre that *e can do it as *ell in
:nglish at sper9speed$ Bt e(en if "o can%t do like that "o can do it speed reading in "or #ind$
And the #ain thing is to do the (isalisation and to ha(e the feeling of 'eing the deit") and the
feeling of all this happening$ 1o* that%s so#ething that "o *ork "orself p to) 't '" *orking
"orself p to it then "o can do it #ore +ickl"$ Becase all these practices 9 as Serkong
-inpoche said6 at the ti#e of death the Lord of 2eath isn%t going to *ait for "o to sit nicel" and get
"or #oti(ation together and to set p e(er"thing in the #andala (er" nicel" and slo*l"$ >o ha(e
to 'e a'le to do it jst like that) in one instant$ And those are the stages) as discssed in the 1gak
-i# 7hen#o of /songkhapa) the stages of going throgh the generation stage! e(entall" "o%re
a'le to do all the (isalisations jst instantl" in all the fll detail$ So *hat "o *ant to do is *ork
"orself p to going #ore and #ore +ickl" in it) so that e(entall" it%s so#ething *hich "o can 9
it%s not a terri'le 'rden to 'e a'le to do each da"$ So "o sholdn%t get discoraged$
As far as the retreats are concerned) a retreat is called an approxi#ation practice) or #aking the
#ind plia'le *ith the practice$ ,n the *est *e call an" period of ti#e of intensi(e practice a
retreat) so it%s doing #isjstice to the actal *ord that the /i'etans are translating as retreat$ 1o*
it%s good to do sch practices 9 *hat *e call in the *est retreats) like a thinking retreat6 these La#
-i# retreats in *hich *e ha(e the practice of hearing) thinking) and #editating! and *hat *e do in
the *est are these thinking retreats reall") of sitting and thinking a'ot La# -i#$ &K) that%s (er"
good$ ,t%s taking a period of ti#e to do so#ething like that intensi(el"$ Bt "o ha(e to 'e carefl
*ith the ter#inolog"$ /o jst take off a 9
9 the practice *ith the #antras etc in the sa#e seat$ /he #ain point of the retreats is not necessaril"
to do the #antras! that%s sort of an aside thing that one does$ /he #ain thing is to reall" do the
(isalisation and the actal practice) and then *hen "o get tired "o do the #antra acc#lation$
After the retreat then there%s the fire pja) *hich is a (er" large for#al thing$ /hen "o do the self
initiation) *hich has a self generation of "orself as the #ind #andala) a generation of the 'od"
speech and #ind #andala in the (ase) then a front generation of the 'od") speech) and #ind
#andala co#plete) then an offering cere#on") a tor#a offering cere#on") and then the self
initiation itself$ And then in addition there%s a tsok offering of Kalachakra$
So all of these are generation stage practices) and the"%re all (er" (er" thorogh and co#plete in
Kalachakra$ So the generation stage is so#ething *hich has all these (arios practices! and then of
corse there%s the co#plete stage practices that one does after that) once one is a'le to (isalise the
*hole #andala for for hors *ith fll concentration inside the drop$
So these practices are (er" fll and the"%ll enco#pass s or entire life) and #an" li(es) althogh
it%s possi'le to gain enlighten#ent in one lifeti#e throgh this$ His Holiness sa"s he feels it%s #ore
inspiring to think of the Bddha%s exa#ple of gaining enlighten#ent o(er three contless aeons!
then *e%ll ha(e no expectations or no disappoint#ents if nothing #ch happens o(er the corse of
ti#e$ ,t%s #ch #ore i#portant to jst ha(e stead") sta'le) and sstained practice! so that so#e da"s
*hen "o do "or sadhana it goes *ell) other da"s it goes (er" poorl") and it sholdn%t #atter to
"o$ >o sholdn%t get excited if it goes *ell or get depressed if "o ha(e a lot of #ental
*andering$ /he point is to jst sstain it) do it e(er" single da" and don%t reall" care 9 care isn%t the
*ord) 'ecase o'(iosl" "o shold take care to #ake it good) 't don%t get depressed or excited if
it%s good or it%s 'ad$ Ast contine it on a dail" le(el) and then it%ll 'e so#ething *hich is (er"
1IE
helpfl for all the reasons that , stated "esterda") in ter#s of #aking "o #ore sta'le) ha(ing
continit") and so forth! and it *ill 'ild p all these potentials o(er a long gradated period of
ti#e$ ,t like*ise deepens or follo*ing of the *hole process of case and effect) 'ecase *e%re
consciosl" stri(ing to 'ild p the cases for all of this to ripen into the co#plete stage$ ,t
increases or concentration) and o(erco#es or grasping at things in an ordinar" *a" and or o*n
ordinar" self i#age that *e ha(e of orsel(es) '" i#agining all da" long that *e%re Kalachakra$
So *e ha(e to *ork (er" hard and pt effort into ptting it all together fro# all this #aterial) and
#ore #aterial that "o%ll get) and then slo*l" it *ill #ake a difference$ His Holiness said that *e
shold o'ser(e o(er the past fi(e "ears if there%s a difference in or personalit" in ter#s of the
practices! then "o can sort of get a feeling of *hether or not it%s *orking$ 2on%t jst look in ter#s
of) , did a *eekend retreat and ,%# no different at the end of the *eekend! 't rather exa#ine
"orself no* and the *a" "o *ere fi(e "ears ago) after doing fi(e "ears of practice) and then
"o%ll see *hether or not there%s so#e difference #ade$ His Holiness said a sign of realisation is if
*e are a cal#er and a kinder person6 that reall" is a sign that so#ething is happening$ And also
Serkhong -inpoche said the #ain thing to do reall" is &M MA1, .A2M: HH1Cs! 'ecase as ,
said "esterda" Kalachakra can also recite &M MA1, .A2M: HH1C) and it%s so#ething *hich is
(er" (er" helpfl and 'asic in ter#s of de(eloping co#passion and a kind heart$ And after all)
that%s reall" *hat it%s all a'ot$
So , *ant to thank "o (er" #ch for 'eing (er" patient *ith this (er" large a#ont of #aterial$
And) *ork *ith it) and hopefll" it *ill go &K$ 1o* , kno* "o ha(e to lea(e) so if "o need to
lea(e) please lea(e! 't if people ha(e +estions *e can ha(e +estions$ 3e can do the dedication
first) or after the +estions$ 3h" don%t *e do the dedication and then if there are people *ho *ant
to ask +estions then "o can sta" and ask +estionsB
So let%s dedicate this in ter#s of this 'eing for the 'enefit of e(er"one) and for s 'eing a'le to
attain enlighten#ent throgh this path '" setting p (er" strong instincts and so forth no* and
e(entall") getting into it slo*l" o(er a period of ti#e$
>o sholdn%t get discoraged *ith Kalachakra '" tr"ing to do too #ch at once$ Hnfortnatel" ,
had to present a tre#endos a#ont all at once) 't jst go throgh it slo*l" and tr" to digest it and
pt it together piece '" piece$ 2on%t 'e too a#'itios *ith it) and then it%ll co#e ot *ell$
So let%s dedicate this that *e%ll 'e a'le to get frther into it) and e(entall" achie(e enlighten#ent
throgh this path) and then trl" 'e a'le to 'enefit e(er"one$ So *e%ll ha(e a fe* #o#ents of silent
dedication and then "o can do "or final pra"ers$
1I6