KALACHAKRA INITIATION

MADISON 1981
ii

-·· -- ... - . --- ··-

~, ,~~c:;q~""~q,~~-~~-~1'14·~·~· q:={~n
Dawa Zangpo. The Lord of Secrets, The Magical Dharma King. Suchandra. The
first Dharma King of Shambala, Suchandra received the Kalachakra Mulatantra
from the Buddha.
 iii

AN INTRODUCTION
TO THE KALACHAKRA INITIATION
by
Geshe Ngawang Dhargyey

Prepared by the Translation Bureau of the Library of Tibetan

Works and Archives: Sharpa Tulku, Alexander Berzin and Jona-
than Landaw, in preparation for the Kalachakra initiation given
by His Holiness the Fourteenth Dalai Lama in Bodh Gaya, January
1974.

Buddhas are Enlightened Beings who, having overcome all misery and ignorance
themselves, teach others methods for doing the same. As all beings have different tempera-
ments and capacities, Buddhas teach many varying paths leading to Liberation from suffer-
ing as well as to Omniscience, the Full Enlightenment of Buddhaho()d.

The present Buddha, Shakyamuni, is the fourth of 1,000 to appear during this world age.
Born as a prince in North India over 2,500 years ago, Shakyamuni Buddha attained
Enlightenment under the Bodhi Tree in Bodh Gaya. Thereafter he travelled extensively
delivering many teachings. He taught both Hinayana paths leading to personal Liberation
from suffering and Mahayana paths leading to Full Enlightenment - the ability to liberate
all others from suffering as well.

There are two Mahayana paths, that of the sutras and that of the tantras. Both Sutrayana
and Tantrayana paths lead to the same goal·of Buddhahood. That of the tantras, however,
teaches more varied and quicker means for attaining this goal. To follow this speedier path,
as well as all those of the Mahayana in general, you must (1) renounce your own unhappi-
ness and unsatisfactory way of life, (2) develop the pure Bodhicitta motivation to become a
Buddha yourself in order to be able to liberate all others from their unhappiness and (3) elim-
inate your own ignorance by realising Shunyata or Voidness, the true way in which all
things exist.

Tantrayana itself is divided into four different levels to suit the needs of yarying people.
The most advanced level is the Anuttarayoga, and by following its path you can attain
Enlightenment in a matter of years of extremely intensive meditational practice. Anut-
tarayoga Tantra itself is divided into the father and mother classes, the father class special-
izing in method and the mother in wisdom. The Kalachakra Tantra belongs to this latter
class.

One year after Shakyamuni Buddha attained Enlightenment, he was requested by King
Da-wa zang-po of Shambhala, the Land Held by Shiva, to teach the Kalachakra Tantra.
iv

Thus it was that Buddha manifested himself in the form of the Kalachakra rneditational
deity in South India and gave the full initiation and discourse of this mother Anuttarayoga
Tantra at the same time as he was delivering the Prajnaparamita Sutras on Vultures' Peak.
The king carne specially from his horne north of Kashmir to receive these teachings, and,
after recording them, brought them back to Sharnbhala. There he constructed an enormous
three-dimensional mandala abode of Kalachakra and intensely followed its rneditational
practices, introducing them to the people of his kingdom.

The history of the Kalachakra Tantra passes first through a line of seven kings of Sharn-
bhala and then twenty-five Propagators. King Da-wa zang,-po, who wrote 1,200 commen-
taries to the text, reigned for three years. The six subsequent kings ruled for a hundred years
each. The Propagators who then followed were authorised to spread the Kalachakra prac-
tices and teachings as much as possible. The first Propagator, Rig-dan Jam-pal dr'ag-pa, was
noted for his clear explanations. The most famous commentary of all, Dr'i-me wo, was
written by the second, Rig-dan Pa-rna kar-po.

It was only at the time of the twelfth-Propagator, however, that the Kalachakra teachings
were brought from Sharnbhala to India. This was accomplished by two visiting Indian Pan-
dits who received and then transmitted the lineage to their own country. Later, mainly
through the successive efforts of twenty-five translators, this most advanced meditational
practice, like all of Buddha's other teachings, was brought from India to Tibet. By the thir-
teenth century, at the time of B'u-ton, its practice was flourishing there.

The encyclopedic Master B'u-ton wrote the most expansive commentary on the Kala-
chakra Tantra, and through his disciple, Cho-kyi pal-wa, its lineage was passed to Je Tzong-
k'a-pa. After receiving these teachings, Je Tzong-k'a-pa did a full rneditational retreat on its
six-facultied completion stage. At the successful conclusion of this retreat he received a true
vision of Kalachakra who, laying his hand on his head, prophesied that he would be like
another King Da-wa zang-po for the propagation of these teachings. Eventually Je
Tzong-k'a-pa transmitted this lineage to his disciple K'a-dr'ub ]e. Since then, its unbroken
lineage has passed through many great. Masters of Tibet, and has been received intact by His
Holiness the Fourteenth Dalai Lama from his Senior Tutor, Kyab-je Yong-dzin Ling Rin-
poche, the ninety-seventh successor to the seat of Je Tzong-k'a-pa. It is extremely significant
that this Kalachakra lineage has remained unbroken to the present day, for it is impossible to
experience successful insight into rneditational practice if the lineage of its transmission has
been dis~pted.

As Je Tzong-k'a-pa and His Holiness the Fifth Dalai Lama have repeatedly stressed, it is
essential before entering the practice of Tantrayana to be well based in the common Maha-
yana ground of renunciation, Bodhicitta motivation and the right understanding of Shun-
yata. Without such a foundation you cannot-receive solid and concrete experiences fi·om the
tantric p·ractices. Therefore it is important to have at least an intellectual understanding of
these three subjects gained from hearing correct explanations, then thinking aboutand medi-
tating on them.

Of these three, the most crucial is your motivation for receiving a tantric initiation. Some
people hope to gain protection from sickness and other troubles in their life. Others seek a
 v

more comfortable rebirth as the result of receiving an initiation. Still others wish to gain
their personal Liberation from continued rebirth with suffering. To receive a full, complete
and pure initiation, however, you must discard all such motives, for they are basically self-
ish ones. Instead you must have the highest motivation of the Enlightened Attitude of Bod-
. hicitta. You must go to a.n initiation, then, with the attitude of wishing to attain Enlighten-
ment as quickly as possible through tantric medi~ational practice in order to be able to bring
ultimate happiness to all living beings.

Thus if you are sincerely intent on receiving a Kalachakra initiation and then following its
meditational practice, you should go to one not only with this highest motivation, but also
with prior experience of renunciation of suffering and some insight Into the actual way in
which all things exist. In addition you should visualize the area in which the initiation is to
be given as the actual mandala abode of Kalachakra and view His Holiness the Dalai Lama
giving the initiation as Kalachakra himself. By the strength of your visualization and
motivation you can then be assured that you are receiving, at an initiation given by a Master
of unbroken lineage tracirig back to Shakyamuni Buddha himself, full permission and·
empowerment to practice the Kalachakra teachings - a most advanced and profound path
leading to Buddhahood.

There are three levels of Kalachakra Tantra practice, referred to as external, internal and
alternative Kalachakra. The external teachings concern astronomy, astrology and mathe-
matics- "kala" meaning "time" and "chakra" meaning "wheel." The internal teachings con-
cern the structure of the human body, including its energy systems. Alternative Kalachakra
is the study and practice of the actual Kalachakra meditational deity and his circular man-
dala abode. Receiving a full initiation empowers you to study and practice all levels of these
teachings in their proper progressive order.

One of the reasons His Holiness the Dalai Lama gives the Kalachakra initiation many
times is that in the future the twenty-five Propagators will rule throughout the Universe and
spread once more its teachings. At that time all those who have received this initiation will
be reborn fully prepared to attain Enlightenment through this meditational practice. We are
now in the reign of the twenty-first Propagator of Kalachakra. Very soon the era of the
twenty-second will begin.

For most Annutarayoga Tantra initiations either a powdered, painted, lhree-dimen-

sional or a visualized mandala of the meditational deity involved may be used. For the Kala-
chakra Initiation, however, only a mandala made of coloured powder is permitted. With the
exception of one instance when one of the Propagators of Kalachakra used a three-dimen-
sional mandala to confer an initiation to a specific disciple for a special purpose, all Kala-
chakra Initiations have been given with a powdered sand mandala.

It is essential to visualize the area where the initiation is being given as the actual trans-
parent mandala abode ofKalachakra and the Tantric Master conferring the initiation as
Kalachakra himself. The Kalachakra meditational deity has four faces, twenty-four arms
and two legs. His front face is blue, with a slightly wrathful expression, fangs bared. His
VI

right face is red, left white and rear yellow, each with three eyes. His lower set of eight arms
is blue, the middle set red and the upper white. His body is blue, right leg red and left white.
He embraces a yellow consort with four faces and eight arms.

The Kalachakra Initiation lasts for three days. The first day is the preparation ceremony
during which are explained the three prerequisites for tantric practice - renunciation, an
Enlightened Motive of Bodhicitta and a correct understanding of Shunyata or Voidness.
During this first day, as the disciples are not yet authorized to enter the mandala, you should
imagine yourself waiting at the tip of the giant vajra diamond-sceptre at its eastern gate.
Whether you are male or female, you should visualize yourself in the form of a two-armed
single-faced blue Kalachakra embracing a two-armed single-faced consort. With folded
hands you should earnestly request initiation. It is extremely important not to think of
yourself, your surroundings or your Lama in ordinary terms. During the preparation
ceremony one person, representing all the disciples, throws a stick on a special tray. If the
stick falls from the tray three times, the disciples may not receive the initiation at that time.

The actual initiation is held on the second and third days. The initiation has seven parts,
begun once the disciples have been admitted into the mandala through Kalachakra and his
visualized consort. As infants born in the mandala, the Lama cares for you like a mother,
preparing your consciousness for ripening. First is the Water Initiation during which you are
washed and cleaned like a new-born infant. Second is the Initiation of the Headress, planting
seeds in your mind-stream to develop the crown protrusion of a Buddha. This ceremony is
similar to a baby's first haircut. Third is the initiation of the Crown Banner, also to plant
seeds for developing a crown protrusion. This is likened to the piercing of a baby's ears and
his first wearing of jewelry.

Fourth is the Vajra and Bell initiation. The former plants seeds for attaining the body of a
Buddha and the latter a Buddha's speech. The ringing of the bell is like a baby's first words.
Fifth is the Initiation of Actions, committing you to what you will be practicing. If there are
few disciples, everyone at this point is given bone costumes, tridents and skull-cups, other-
wise they are visualized. This stage is like a baby's learning to act on his own. The sixth of
this set of initiations is that of the secret name, during which you receive the name of one of
the five Dhyani Buddhas. Like the naming of a child, you will attain Enlightenment in the
name of this Dhyani Buddha aspect. The seventh initiation, the Initiation of Permission, has
two parts: the Actual Permission and Rituals Related to the Permission. This is similar to the
first readi~g lesson of a child.

Although it is not essential to understand the entire three days' ceremony, if the strength
of your basic visualizations and underlying motivation is great, you can be certain yot.i are
receiving full initiation into the Kalachakra Tantra.
vii
Vlll
 1

A GUIDE TO THE KALACHAKRA INITIATION

MADISON -1981

A GUIDE TO THE KALACHAI<RA INITIATION was prepared

by Cho Yog Thubten Jamyang, the Ritual Master to His Holiness
the Dalai Lama, to aid and benefit all disciples who wish to receive
the Kalachakra Initiation now and in the future. The Guide that
follows was translated and condensed from the Tibetan by Sharpa
Tulku with David Patt.

FIRST DAY - JULY 6, 1981

The first nine days of the ceremony involve the Lama, in this case H. H. the Dalai Lama, and
his ritual assista7:1ts, sixteen monks from Namgyal Monastery in Dharamsala, India. This
section of the ritual is preparatory to the actual Initiation of Kalachakra.

I. The Disciple's Obligations

The Sponsor and a few representatives of the group take part in this ritual.
After making prostrations and request to the Lama, the Disciple throws the Tooth Stick and
creates, through visualization, the Wheel of Protection.

II. The Lama's Oligations

A. Preparation of the Ritual Ground
1. Testing the ground. The ritual of testing the ground has been replaced by a reading
of the entire 8000 verse Prajnaparamita concerning the profound wisdom of Void-
ness. This was done at the ritual site in June, 1981.
2. Obtaining permission to use the land for these purposes from the local govern-
mental authorities, and performing the rituals of seeking permission from the earth
protectors.
3. Purifying the ground. The Lama eliminates interfering forces by creating the
Wheel of Protection. He invokes the Protecting Deities and blesses the atmosphere
by the power of meditation on Voidness.
Practices on the First Day - 6. 5 hours.

SECOND DAY - JULY 7, 1981

II. A. 4. Utilizing the land. Following the performance of the complete Sadhana (Medita-
tional Liturgy) of the Kalachakra, the Lama and assistants perform the ritual of
 2

making request for permission to create the Mandala. They generate the Bodhicitta
motivation- the motivation to attain enlightenment for the benefit of all sentient
beings - and develop the confidence of Dorje Shug, the Protector aspect of
Kalachakra. Arrayed around the Mandala the ritual assistants perform the Dance
of the Ground (Sa-gar). The dancers, adorned in full ritual costume and carrying
the vajra and bell, are, symbolically, in the full appearance of the Wrathful Pro-
tecting Deities. Accompanied by chanting they summon the forces of interference
with mudras and steps, and then banish them. The dancers create the Wheel of
Protection to safeguard the complete success of the Initiation.

B. Preparation rituals.
These rituals consist of inviting the Earth Goddess to enter the Mandala structure,
and consecrating the materials and implements used in the ceremony. The assis-
tants begin to draw the outlines of the Mandala. Deities, who were visualized to
enter the chalklines used for outlining the Mandala, return to their respective
abodes.
Practices on the Second Day- 13.5 hours.

THIRD DAY - JULY 8, 1981

II. B. Preparation Rituals.
This ritual begins with an invocation, and involves the placing of the Deities in
their respective positions within the. Wisdom, Body, Speech and Mind sections of
the Mandala.

C. Actual Rituals.
1. Setting the lines and color composition. The chalklines are blessed and consecrated
with the five-colored strings which are symbolic of the five Consorts of the five
Dhyani Buddhas. The ritual procedures of outlining the Mandala are completed
and the Mandala team begins the creation of the sand Mandala.
Practices on the Third Day - 4 hours.

FOURTH DAY-SEVENTH DAY JULY 9-12, 1981

The Sadhana of the Mandala of the Mind is performed each morning. During these days the
Mandala team continues the creation of the sand Mandala.
His Holiness will speak on The 37 Practices of All Buddhas Sons from July 10 through July
13 at the U.W. Fieldhouse at 2 p.m. For those attending the Kalachakra Initiation these lec-
tures will serve as a general introduction to Buddhism in Tibet.
 3

EIGHTH DAY - JULY 13, 1981

In the morning the Sadhana of the Mandala of the Mind is performed.
II. C. 2. The creation of the sand Mandala is completed with the ritual of the Sadhana. Ten
vases are placed in the ten directions around the perimeter of the Ma~dala. The
Mandala is further adorned with curtains, banners and fringes. The offerings of
the Initiation ritual are arranged on the altar.
Practices on the Eighth Day - 4 hours.

NINTH DAY - JULY 14, 1981

In the morning the Sadhana of the Mandala of the Mind is performed.
II. C. 3. Offerings to Consecrate the Mandala and Procedures of Initiation. During the
course of the day the ritual assistants perform the Offering Dance. The dancers
are adorned in full ritual costume, in the appearance and with the confidence of
the twelve Offering Goddesses. The Dance is accompanied by ritual musical in-
struments including long trumpets and short horns, vertical and horizontal cym-
bals, bells and drums. The concluding ritual of the Sadhana is then performed.
Practices on the Ninth Day - 9 hours.

TENTH DAY - JULY 15, 1981

In the morning the Sadhana of the Mandala of the Mind is performed.

Practices in the morning - 6 hours.
II. C. 3. a) The Six Stages of The Preparation of The Disciple.
This session begins the preparation of the Disciples seeking Initiation. Theses-
sion begins at 2:00 p.m.
1) Instructions on the correction of the motivation for taking the Initiation.
• Purification by washing. General bathing is recommended prior to the Initiation.
At a minimum, the mouth should be rinsed,. and water for this purpose will be
provided at the entrance to the grounds of the Initiation.
• The Disciple makes three prostrations to the Lama. Offerings are made to the
protectors for protection from interferences, and then a Mandala is offered to the
Lama.
• With hands pressed together at the heart, the Disciple listens to instructions con-
cerning the proper motivation for taking the Initiation. Kalachakra is an Initia-
tion of the Annutara Yoga Tantra, or Highest Yoga Tantra class, and it is very
important for the disciple to take the empowerment with the motivation to at-
tain enlightenment in order to benefit all suffering beings. This is the Bodhicitta
motivation.
• Spiritual birth through the Deity of Kalachakra. In order to enter the Mandala of
Kalachakra, the Disciple must purify his/her external appearance. The conven-
tional self must undergo a spiritual transformation. The Disciple visualizes the
birth process, proceeding from the spiritual union of the Kalachakra Deity with
Consort. The Disciple is consecrated and transformed into the simple aspect of
Kalachakra with two arms and one face, in the lotus of the Consort. Thus we
receive the blessing of Bodhicitta and we are born as the spiritual sQns and
daughters of the Lama-Deity.
4

2) Making request for the process of initiation.

• The Disciple repeats the Lines of Request:
Oh Blissful Guide,
Who has reached the state of Liberation
From the endless cycle of birth and death,
Fraught with the torments of samsara
And the sufferings of sickness, old age and death.
I bow to you Oh Great Protector,
Who has shown the path of supreme enlightenment.
Reveal to me the sacred words,
Endow me with precious Bodhicitta,
And refuge in the triple gem.
Please lead me to the supreme attainment:
The unsurpassed state of Liberation.
• The Disciple is accepted by Kalachakra with this reply from the Lama-Deity:
Oh Spiritual .Disciple,
I will reveal the rituals of the practice of Tantra,
Thus you will become the vessel of this lofty method.
The Buddhas of the three times,
With the perfections of the body, speech and mind,
Have gained the incomparable wisdom with the supreme power of
Tantra.
By the power of this practice
Buddhas including Shakyamuni
Have destroyed the forces of mighty Maras,
And attained enlightenment
After turning the Wheel of the Teachings
To suit the diverse dispositions of followers.
Therefore Oh Disciples,
In order to obtain this Omniscient State,
You must develop the will to engage in this practice.

3) The Taking of vows.

• The Disciple takes the common Mahayana vows of Refuge, and the Bodhicitta
vows.
• The Disciple takes the exclusive vows of the Tantra.
• The Disciple receives the blessings of the body, speech and mind by the Lama's
touch on the three points of the body. This may be received in actuality or by
visualization.
• The vows .are sealed by confirming the motivation and highest regard for the
noble purpose of the Initiation.
4) Throwing of the Tooth Stick.
• The Tooth Stick is thrown by the Sponsor to determine suitable means of future
actions. (The small stick, used tr~ditionally in India for cleaning the teeth, here
represents the elimination of the gross defilements of the body, speech and
mind.) The Tooth Stick is adorned with a flower and scented with fragrant
water. It is thrown with the hands onto a small square Mandala marked with
four colors, symbolizing the four directions. The direction the stick falls deter-
mines the suitable means of future actions, e.g. powerful, peaceful, wrathful, ex-
tensive. If the stick falls off the tray three times, it is taken as a sign that the cir-
cumstances are not conducive to the performance of the Initiation.
• The Three-Sip Water. The Disciple takes three sips of water blessed by the Lama,
symbolizing the purification of the subtle defilements of the body, speech and
mind.
 5

• A red blessing string, tied with a knot blessed by the Lama, is tied around the
arm. This provides protection until the time of Maitreya Buddha or the genera-
tion of Universal Love by the Disciple.
• Kusha grass is distributed, to be placed under the Disciple's bed that night. Tra-
ditionally, Indian Brahmnins slept in groves of Kusha grass to purify defile-
ments. So, in order to elicit clear and explicit dreams to determine the success of
our practice, we sleep with Kusha grass under our beds. A short piece is placed
under the pillow, and a longer piece under the mattress.
5) Visualization of the Mantra. The Disciple visualizes the six-syllable Kala-
chakra Mantra appearing at six points in the body for the purp<?se of elimi-
nating the obstacles of the six elements. Vajrasattva is invoked for the pur-
pose of requesting the Deities of Initiation to enter into the Disciple during
the second day of Initiation.
6) Instructions on the Examination of Dreams. If circumstances permit, the
Disciple should sleep with the head in the direction of the Lama and Man-
dala. If this is not possible, a visualiz~tion of this configuration is sufficient.
This concludes practices on the Tenth Day.

ELEVENTH DAY- JULY 16, 1981

In the morning the entire Sadhana is performed.

Practices in the morning - 6 hours.

II. C. 3. b) The Seven Initiations of Childhood.

This session begins at 2:00p.m.
1) Entering the Mandala with a blindfold.
1.1) Entering outside the curtain. The Disciple washes, prostrates and offers a
Mandala. The Lama drives away interfering forces with a special offering.
With hands pressed together at the heart the Disciple repeats the Lines of Re-
quest three times in Sanskrit and Tibetan. The Sponsor and a few repre-
sentatives are given garments representing aspects of the Deity's appearance.
These include an apron, yoke and crown-protrusion headress. This is accom-
panied by Mantras. Each Disciple is given a blindfold, and a flower to be of-
fered to the Deity later. Wearing the blindfold, holding the flower, the Dis-
ciple throws the Tooth Stick. This may be performed by the Sponsor or a
representative.
• The Disciple takes the Three-Sip Water.
• The Disciple visualizes him/herself as the Kalachakra Deity with the Con-
sort; then visualizes Om, Ah, Hum, appearing respectively at the crown of
the head, the throat and the heart.
• The Lama-Deity asks, "Who are you? What do you wish to accomplish?"
• The Disciple answers, "I am a fortunate Mahayana practitioner and I long
for the state of Great Bliss."
• Following a repetition of the Lines of Request, the Disciple takes the Bodhi-
citta and Tantric vows.
• The Lama-Deity gives instructions on the twenty-five injunctions of the in-
itiated. The Disciple repeats the lines of commitment to the twenty-five in-
junctions.
• The Disciple visualizes the conventional mind of Bodhicitta, symbolized in
a full moon; and ultimate Bodhicitta, in the form of a five-pointed vajra on
6

top of the moon. The Lama-Deity consecrates and stabilizes this visualiza-
tion of the all-encompassing yogic mind.
1.2) Entering inside the curtain. Accompanied by a Mantra, the Ritual Master liftS"
the curtain of the Mandala from the Eastern gate. The Disciple visualizes cir-
cumambulating inside the walls of the Mandala. At each gate he/she
transforms into the appropriate Dhyani Buddha and makes three prostra-
tions.
• The Lama-Deity gives instructions and commits the Discip!e to the vows of
secrecy of the Tantra. These vows are sealed by the drinking of blessed
water. A specific commitment is made to the first of the fourteen root Tan-
tric vows.
• Following a request, the Disciple visualizes him/herself as Dorje Shug. The
Disciple makes prostrations to the Mandala, and, accompanied by music,
absorbs the blessings and wisdom of the Deities of Initiation.
2) Viewing the Interiors of the Mandala.
• The Disciple (the Sponsor or a representative) throws the flower onto a
chart representing the Mandala. This determines with which Dhyani
Buddha the Disciple has a particular affinity.
Normally, this practice is done on the Mandala itself. But because
the Kalachakra is performed on a sand Mandala, a representation,
placed on top of a vase, is used.
After the flower is thrown, it is put on the crown of the head of the
Disciple.
• The blindfold is lifted and the Disciple is permitted to view the interiors of
the Mandala. The entire congregation of Deities inside the Mandala is in-
troduced by the Lama.
This concludes practices on the Eleventh Day

TWELFTH DAY - JULY 17, 1981

In the morning the Sadhana is performed.

Practices in the morning - 8.5 hours.

II. C. 3. b.) 3) Receiving Initiation after entering the Mandala.

This session begins at 2:00 p.m.
3.1) The Disciple makes the common request for all seven Initiations and
for the elimination of ignorance.
• The Disciple offers a Mandala and repeats the.Lines of request thr.ee times.
• The Lama performs the ritual of eliminating outside interferences by burn-
ing consecrated substances in fire.
3.2) The giving of each individual Initiation.

THE FIRST INITIATION - THE WATER INITIATION

The Disciple visualizes being led clockwise around the Man-
dala, holding one end of the vajra that is held in the right
hand of the Lama-Deity. Arriving at the Northern gate, the
 7

Disciple offers a Mandala and by repetition of the Mantra

three times, requests Initiation to purify the body. The Dis-
ciple is drawn into the Lama-Deity, then by passing through
his body is born into the lotus of the Consort, in the form of a
white Amitabha, with three heads and six arms, in spiritual
union with his Consort. The Lama-Deity invokes the bles-
sings of the Deities of Initiation, and absorbs their blessings
into the Disciple in the Consort's lotus. The Disciple passes
from the lotus of the Consort, is born as Amitabha, and is
placed on the seat of Initiation. The Disciple visualizes
his/her five physical elements (earth, water, fire, wind and
space) in the nature of the Consorts of the five Dhyani Bud-
dhas. The Disciple then receives the Water Initiation from
these Consorts. This Initiation is completed by the touch of
blessed water on the five points of the body. The Disciple is
sprinkled with water and then tastes the water. Offerings are
made to the Disciple by the twelve Offering Goddesses. The
first Initiation purifies the five elements and plants the seeds
to attain the accomplishments of the five Consorts of the
Dhyani Buddhas. It prepares the Disciple to achieve the first
Bodhisattva stage. This initiation is analogous to giving a
bath to a new-born baby.

THE SECOND INITIATION - INITIATION OF THE

HEADRESS
A Mandala is offered and the Lines of Request are repeated
three times at the Northern gate. The Disciple visualizes
his/her five physical aggregates in the nature of the five
Dhyani Buddhas together with their Consorts. These Bud-
dhas bless the Disciple by touching the Headress to the crown
of the Disciple's head. Offerings are made to the Disciple by
the twelve Offering Goddesses. The second Initiation purifies
the five aggregates and plants the seeds to attain the accom-
plishments of the five Dhyani Buddhas. It prepares the Dis-
ciple to achieve the second Bodhisattva stage. This Initiation
·is analogous to the first haircut of a child.

THE THIRD INITIATION- INITIATION OF THE

CROWN BANNER
Seated on the Initiation seat at the Southern gate, the Disciple
offers a Mandala and repeats the Lines of Request. The Dis-
ciple is transformed into Ratnasambhava through the birth
process as in the First Initiation. The ten winds of the Dis-
ciple, together with the Crown Banner are transformed into
8

ten Consort Goddesses for the purpose of Initiation. The

third Initiation purifies the defilements of the ten winds, and
plants the seeds to attain the accomplishments of the ten Con-
sort Goddesses, and to achieve the ten Paramitas, the per-
fections of a Bodhisattva. It prepares the Disciple to achieve
the third Bodhisattva stage. This initiation is analogous to the
earpiercing and first adornment of a child.

THE FOURTH INITIATION- INITIATION OF THE

VAJRA AND BELL
At the Southern gate a Mandala and the Lines of Request are
offered. The Disciple's left and right nadis (energy channels)
are transformed into Kalachakra and Consort. The Initiation
is received by hearing the sounds of the bell rung by the
Lama-Deity. It purifies the left and right nadis, gives us the
ability to unify the left and right nadis into the central chan-
nel, and enables us to acquire the Indestructible Bliss, the all
encompassing speech and the actions of Kalachakra and his
Consort. The fourth Initiation prepares us to achieve the
fourth Bodhisattva stage. It is analogous to the first words
spoken by a child.

THE FIFTH INITIATION- INITIATION OF ACTIONS

At the Eastern gate the Disciple offers a Mandala and Lines of
Request. The Disciple transforms into Amoghasiddhi
through thebirth process. The six sense-organs and the 'five
sense-objects together with the implement of Initiation, a
thumb ring, are transformed into five male and five female
Bodhisattvas. This Initiation entitles us to the proper use of
the five sense-objects with the understanding of their void
nature. The fifth Initiation purifies the defilements of the five
senses and plants the seeds to attain the accomplishments of
the ten Bodhisattvas. It prepares us to achieve the fifth Bod-
hisattva stage. This Initiation is analogous to the first use of
the five sense-objects by a child.

THE SIXTH INITIATION- INITIATION OF THE NAME

At the Eastern gate the Disciple offers a Mandala and Lines of
Request. The Disciple's actions, together with the implements
of the Initiation, bracelets, are transformed into various
wrathful deities and their consorts in the Mandala. The Lama
rises from his seat wearing the robes of a Bhikshu (a fully-
ordained monk). With the appearance of a Buddha he gives
 9

names to the Disciples, and makes prophecies, in the manner

of a Buddha, of the ultimate enlightenment of the Disciples.
The sixth Initiation purifies all activities of the Disciple and
plants the seeds to attain the accomplishments of the wrathful
~eities and to destr.oy evil forces by the power of the four im-
measureable Loves. It prepares the Disciple to achieve the
sixth Bodhisattva stage. This Initiation is analogous to the
naming of a child.

THE SEVENTH INITIATION - THE PERMISSION

The seventh Initiation has two parts: 1) The Actual Permis-
sion; 2) Rituals Related to the Permission.
1) The Actual Permission.
Circumambulating the Mandala, the Disciple is
seated on the seat of Initiation at the Western gate,
then offers a Mandala and Lines of Request. The
Disciple is transformed into Vairocana through the
birth process, then is transformed into Vajrasattva
with Consort. The Initiation is received by holding
the various symbols of the five Dhyani Buddhas:
vajra, sword, jewel, lotus, and dharma-wheel. The
Disciple sits on the dharma-wheel with a white conch
shell in the right hand, a bell in the left hand, and a
sacred text laid across the forearms, then rings the
bell.
2) Rituals Related to the Permission.
2.1) Receiving the Mantra and other ritual
substances.
The Disciple recites the Lines of Request
and receives the Permission of the Mantra.
We repeat the Mantras of Kalachakra, the
Consort and Dorje Shug. The Disciple
receives the other ritual substances: con-
secrated eye lotion, signifying the elimi-
nation of ignorance; a mirror, symbolizing
a conceptual understanding of Voidness;
and a bow and arrow (presented in min-
iature form) representing the penetrative
wisdom of the non-conceptual realization
of Voidness.
2.2) The Actual Initiation of the Vajra-Guru.
The Disciple is transformed into Vajra-
sattva with Consort. The Lama places a
vajra and bell in the Disciples' hands and
sacred words are conferred. The Vajra-
10 I)O
Guru delivers an explanation of the sym-
bolic meaning and significance of the In-
itiation. This Initiation is analogous to the
first reading lesson of a child.

This completes the Seven Initiations of Childhood. Having received these Initiations the
Disciple has undergone the rites of passage of infancy and youth in the development of his or
her spiritual maturity.

II. C. 3. c) The Determination of Time.

The exact time, date, year, place and all the details of the circumstances of the
Initiation are determined and announced by the Lama.
d) Encouragement to Keep the Vows.
The Lama explains in detail the severe consequences of breaking the root
Tantric vows and encourages the Disciples to make great effort in maintaining
the purity of the vows.

III. Conclusion
The Initiation concludes with further instruction on the significance of the Kalachakra
and instruction in the continuation of the practice, in order to achieve its ultimate
benefit.

Completion of these seven Initiations helps us to eliminate the defilements of all non-
virtuous actions of the body, speech and mind, and entitles us to engage in the full
practice of the Development St~ge of the Kalachakra Tantra. This practice enables us
to achieve the highest accomplishments of the common path and to establish the ability
to accumulate all physical merit. In connection with the practices of the Development
Stage we will receive release from whatever undesirable states bind us. Thus we
become an Upasaka in the path of Tantrayana. If one engages in the practice in strict
accordance with the practice of the Mandala, one can realize the states up to the
seventh Bodhisattva stage in this very lifetime. Even without engaging in the full prac-
tice of the Mandala, if one remains pure from the ten non-virtuous actions, one can
achieve these accomplishments within seven lifetimes.

To engage in the Completion Stage and other advanced levels of the Kalachakra prac-
tice, and for authorization to transmit the Kalachakra Initiation and its teachings, the
Superior and other advanced Initiations of the Kalachakra must be received at another
time.

This concludes practices on the Twelfth Day.

 11

THIRTEENTH DAY - JULY 18, 1981

In the morning the Lama and assistants perform Kalachakra Sadhana including the self-
initiation, to conclude the entire Kalachakra ceremo~y. ·

A Thanksgiving Offering to the Kalachakra, in connection with the long-life prayer for His
Holiness the Dalai Lama, will be performed by the ritual assistants. The public may be in-
vited to attend this ceremony. Before the ritual of dismantling the sand Mandala the public
will be welcome to circumambulate and view it. ·

In a ritual procession the sand collected from the Mandala is taken to a flowing river and
thrown in, and the Naga ritual is performed. Upon return to the site, the base of the Man-
dala is washed with water from the river, and His Holiness, joined by his ritual assistants, the
sixteen monks of Namgyal Monastery, will chant the prayers of prosperity and
auspiciousness.
 13

THE KINGS OF SHAMBHALA

From the point of view of the personage at whose request the Kalachakra Tantra
was expounded, unlike any other Tantra, Kalachakra was taught at the request of
Chandrabhadra, King of the legendary Shambhala, who, for the benefit of the sub-
jects of the ninety-six kingdoms of his land, travelled to India and reque_sted such a
teaching from the Buddha. Kalachakra therefore has a special relationship with one
particular land on this earth: Shambhala. From Chandrabhadra the lineage has been
passed down through a line of seven Great Kings and twenty-one Kulika Kings,
beginning with the Manjusrikirti. In the coming of the twenty-fifth Kulika King, the
special connection that the people of this earth share with Kalachakra will strongly
manifest in world events.

From CONCERNING THE KALACHAKRA INITIATION IN AMERICA

by His Holiness the Dalai Lama

The complete lineage of the Kings of Shambhala appears in the order of their
reigns. The translation of the titles of the Kings was prepared by John Newman.

1. Lhayi Wang. Fond of Sentient Beings, Fusion of 2. Ziji Chan. Bearer of the Dharma Wheel and the
the Supreme. Auspicious Conch.
1. Dawai Jin. Lord of Speakers. 2. Lhai Wangchug. Destroyer of the City of
Delusion.
3. Natsog Zug. Conquerer of False Leaders, 4. Lhai Paldan. Cutter of Delusion, Uprooter of
Holding a Lotus. Karma and Klesha.
1. Jamyang Drag. First of All the Kulikas.
Manjusrikirti. Manjusrikirti converted the non-
Buddhist inhabitants of Shambhala to the
Vajrayana.
3. Zangpo. One Who Rules by the Thousand-
Spoked Wheel.
2. Pama Kar. Cherished by the Lord of Potala.
Pundarika. Pundarika composed the great
commentary on the Kalachakra Tantra, the
Vimalaprabha.
4. Nampar Gyal. Attractor of Wealth, Victorious
in War.
1. Shenyan Zangpo. Integrator of Method and 2. Rinchen Chag. Holder of the Blissful Vajra and
Wisdom, Victorious Over Samsara. Bell.
3. Khyabjug Bapa. Smiling Holder of the Trident 4. Nyima Drag. Annihilator of Wild Demons.
and Rosary.
1. Shintu Zangpo. Holder of the Sword and 2. Gyatso Namgyal. Annihilator of all Types of
Shield. Devils.
3. Gyalka. Who Binds with Unbreakable Iron 4. Wonang Nyima. All Pervading, Radiant Jewel
Chains. Light.
1. Natsog Zug. Holder of the Vajra Prod and 2·. Dawai Wo. Lord of Secret Mantras, Holder of
Noose. the Wheel and Conch.
3. Thaya Nyen. Holder of the. Mallet that Crushes 4. Sakyong. Holder of the Cleaver that Cuts the
False Ideas, and the Lotus. Bonds of Ignorance, and the Skullcup.
 19

I jr~~~-=~----~

J~~~~§,~~~'lT·~~-~"·~~11 II ~J1~~~r~~-~~T~~~~5~·t:~~-~·~n I
1. Palkyong. Annihilator of the Host of Demons. 2. Senge. Who Stuns the Elephant with His Vajra.
3. Nampar Non. Subduer of the Mass of Foes, the 4. Tobpo Che. Who Tames all the False Leaders
Inner and Outer Classes of Devils. by Means of the Sound of Mantra.
1. Magag Pa. Who Draws and Binds the Entire
Three Worlds. Aniruddha. The Current King of
Shambhala.
3. Wangchug Che. Victorious Over the Armies of
Demons.
2. Miyi Senge. Ruling by the Wheel, Holding the
Conch.
4. Thaya Namgyal. Holder of the Vajra and Bell.
 23

THE GURU YOGA OF KALACHAKRA

IN CONNECTION WITH THE SIX SESSIONS
IN COMPLETELY FACILITATING FORM
by
His Holiness the Fourteenth Dalai Lama
Versified by Kyab-je Ling Rinpoche

Translated by Jeffrey Hopkins in accordance with instruction from

His Holiness the Fourteenth Dalai Lama and Gyu-me Khan-sur Losang Wangdu.

The material at the margin is commentary; the indented poetry comprises the actual text for meditation.
24

Namo Guru-Shr1-Kalachakraya

Having bowed to the original Buddha,

Union of the vajra of great bliss with the aspectless Great Seal,
I will elaborate herein the mode of practicing the very profound guru yoga
In connection with the six sessions.

Those who want the good should not remain attached to the mere marvels of what ap-
pears during this lifetime as if such were the essence, but should, as their activity, achieve
the great final aims of this and future lifetimes. Also, to achieve the essence of the final aspir-
ation, one should train in the paths which have an essence of emptiness and compassion. For
this, one should acquaint with and rely on a fully qualified spiritual guide properly by way
of both thought and deed. It is indispensable to take such guru yoga as the life of the path.

In addition, those who have entered into a mandala of any of the two higher tantra sets
[Yoga and Highest Yoga Tantra] and have attained initiation should review daily the root
and secondary pledges and vows. In particular, if the pledges of the five Buddha lineages are
not maintained in six sessions daily, one incurs a gross unseemliness. Since it is said that a
gross contravention of Mantra is a heavier fault even than performing all four defeats of the
vow of individual liberation, maintenance of the six sessions without a break is very impor-
tant.

Here, with respect to the mode of practicing guru yoga in dependence on the Supra-
mundane Victor Kalachakra in connection with the six session yoga, stated in completely
facilitating form, the practitioner should have trained his or her continuum by way of the
common path. Then, a yogi who, having f!ttained pure initiation of this personal deity [Kal-
achakra], maintains properly the pledges and vows should clean well the place of meditation
which has the qualifications mentioned in the [fourth] chapter on Achievement [in the Kila-
chakra Tantra]. Then, one should lay out well in front of an arrangement of bases of ex-
alted b~dy, speech, and mind whatever offerings can be obtained - the offerings not in-
volving any faults of deceit in motivation or procurement and so forth.
Sitting well on a concentration-cushion in the manner of the seven features of Vairocana,
one should imagine that surrounding oneself are sentient beings filling all of space, the main
of whom are one's parents of this lifetime. In fact, they are undergoing the sufferings of their
respective type among the six migrations [hell-:beings, hungry ghosts, animals, humans,
demi-gods, and gods] but are [imagined] in the form of .humans.
Just as it is said that at the beginning and the end [of virtuous endeavor] there are the two
 25

activities [of adjusting one's motivation and making dedication respectively], at the begin-
ning one should analyze the mental continuum and remove any motivation seeking peace
and happiness for oneself alone, seeking the marvels of cyclic existence in this lifetime or the
future, and so forth. One should contemplate the importance and difficulty of"gaining leis-
ure and fortune, death and impermanence, the sufferings of the bad migrations, refuge, ac-
tions and their effects, the three and six sufferings of cyclic existence, and so forth, thereby
generating as much as one can an attitude of intending to leave cyclic existence.
Then, making inference from one's own experience, one should contemplate well how sen-
tient beings throughout space - one's old mothers -wander in limitless and ·endless forms
of cyclic existence through the force of conceiving the impermanent to be permanent, the
painful to be pleasant, and the selfless to be self. One should contemplate well how they are
undergoing inconceivable suffering, strong and rough, and that they, from beginningless
time, have acted as one's mother and directly and indirectly extended great kindness- sus-
taining one with kindness as one's mother and so forth. Seeing that the responsibility of free-
ing them from suffering, as well as its causes, and of causing them to possess happiness has
fallen on oneself, one should develop the wish to actualize the state of union in just the short
lifespan of the degenerate era in order to set those sentient beings in the supreme state of
union which does not abide in the extremes of cyclic existence and [solitary] peace.
Conjoined with the force of this precious altruistic intention to become enlightened which
involves the two aspirations [of seeking others' welfare and of seeki.ng one's own enlighten-
ment as a means to achieve that], one should visualize well- in accordance with what ap-
pears in the quintessential instructions - the objects of refuge in space directly in front of
oneself. Fulfilling the causal collection for the uncommon refuge of the Mahayana [that is,
having concern for the condition of all sentient beings - their obstructions to liberation and
to omniscience - and having conviction that the Three Jewels have the power to protect
those beings], one should imagine that all sentient beings, oneself and those around, go for
refuge:

With [the faith of] great clarity I go for refuge

To the Buddha, the master from whom supreme initia-
tion has been attained,
To the doctrine of indifferentiable method and wisdom
taught by them,
And to the two types of aspirants to virtue residing in
that [doctrine].

Then, generate an altruistic intention to become enlightened:

From this time until enlightenment

I will generate the altruistic intention to become enlight-
ened,
Generate the very pure thought,
And abandon the conception of [inherently existent] I
and mine.
26

Repeating the refuge and altruistic mind generation [stanzas] three times, definitely suffuse
your mental continuum with the attitude of refuge. This fulfills the statement that as a
precept of refuge one should go for refuge three times during the day and three times at night
and fulfills the Vairocana pledge of going for refuge to the Three Jewels. Then, repeat three
times:

I will cultivate [love wishing] that sentient beings have

happiness,
[Compassion wishing] that they be free from suffering,
Joy in their abiding forever in bliss,
And the equanimity of equality.

The first line fulfills the Ratnasarribhava pledge of the giving of love. [The rest] fulfills the
Ratnasambhava pledge of the giving of non-fright. Then:

From henceforth until attaining Buddhahood

I will hold without forsaking, even if it costs my life,
The attitude of wishing to attain complete enlighten-
ment
In order to release all migrators from the frights of cyclic
existence and [solitary] peace.

This fulfills the statement that once one has ritually taken up the aspirational intention to
become enlightened, one should generate the altruistic intention to become enlightened in six
sessions over day and night. Then, to take the vow of the practical intention to become en-
lightened, imagine that you are repeating the following three times after the Conquerors and
their Children - the objects of refuge - who are in front of yourself:

Lamas, Conquerors, and their Children,

Please take heed of me.
Just as the earlier Ones Gone to Bliss
Generated the altruistic intention to become enlightened
And dwelt by stages in the learnings of Bodhisattvas,
So I also for the sake of helping migrators
Will generate the altruistic mind of enlightenment
And train in stages in the learnings of Bodhisattvas.
Repeating that three times, take the vow of the practical intention to become enlightened,
and then gather the objects of refuge [into yourself]. Cultivate joy upon generating an altru-
istic intention to become enlightened:

Now my life is fruitful.

I have attained a good human existence.
Today I have been born in the Buddha lineage.
I have become a Buddha Child.
 27

Cultivate conscientiousness:

Now, whatever happens,

I will act so as not to sully
This flawless holy Buddha lineage,
Initiating actions concordant with this lineage.

Those two stanzas fulfill the statement that one should, as a precept of the aspirational in-
tention to become enlightened, contemplate in six sessions the benefit of generating an altru-
istic intention to become enlightened. Then, generate the field for the accumulation [of
merit]:

Within the great seal of clear light devoid of [conven-

tional] elaboration,
On the broad path of the immortal gods in front of my-
self1
In the center of an ocean of offering clouds of Samanta-
bhadra
like five-colored rainbows thoroughly bedecked,
There is a jewel throne raised up by eight lions.
On it, on a pleasant lotus with a thousand open petals
Are discs of moon, sun, rihu, and kiligni planets.
On them is my kind lama, composite in one
Of all the innumerable forms of refuge,
Undifferentiable from the Supramundane Victor, the
great Kalachakra,
Bearing the brilliance of sapphire and blazing with mag-
nificence,
With one face and two hands, holding vajra and bell.
To symbolize the uncommon path of the union of meth-
od and wisdom
He is in the manner of union with Vishvamata
Who has the color of camphor and holds curved knife
and skull.
His outstretched red right leg and bent white left leg
Sport in dance on top of Mara and Rudra.
With hundreds of such features he charms.
His body is adorned with ~any types of amazing adorn-
ments,
Dwelling in the midst of the five stainless lights ablaze
Like the expanse of space beautified by the constella-
tions.

That is, in space in front of oneself.

1
28

The three places in his body are adorned with the form
Of letters of the natural divine light of the three vajras.
From the seed letter at his heart Vajravegas are emitted,
Very fearful, holding various weapons;
They draw in well the groups of protectors dwelling in
countless lands
Who become of the same taste as the pledge-being1 ,
Whereby he becomes a great being who is the composite
of all refuges.

This fulfills the Ak~hobhya pledge of maintaining [consideration of] one's master. Next is
the first of the seven-branched servce, obeisance:

Respectful obeisance to the lama of the undifferentiable

Three Bodies,
The Body of Truth of great bliss primordially free from
[conceptual] elaborations,
The Body of Complete Enjoyment having the five fea-
tures which are self-appearances of exalted wisdom,
And the dance of Emanation Bodies in oceans of realms
of migrators.

This is how to keep the mind from the first fault in relation to the Bodhisattva [discipline]
and how to make obeisance to the lama in accordance with the statement in Ashvagho~ha's
Fifty Stanzas on the Guru (Gurupanchashika) to do so three times daily with supreme faith.
Then comes the branch of offering:

To please the kind lama, the supreme field [for accumu-

lating merit],
I offer with a mind unattached, undiscouraged,
And free from conceptions of the three spheres [of the
inherent existence of agent, action, and object]
Vast clouds of external, internal, and secret offerings,
Actually arranged or arisen from the sport of meditative
stabilization,
Twelve attractive [goddesses] of fine body bestowing
bliss-
Whose lotus hands are beautified with substance suit-·
able for offering -
As well as common and uncommon offerings,
My body, resources, and collections of virtues.

That is, the imagined deity.

1
 29

This is how to maintain the Amoghasiddhi pledge of offering. At this point, if there is time,
offer mandala extensively. In short form, the offering of mandala is:

To the lama, personal deity, and Three Jewels I offer in

visualization
The. body, speech, mind, and resources of myself and
others,
Our collections of virtue in the past, present, and future,
And the wonderful precious mandala with the masses of
Samantabhadra's offerings.
Accepting them through your compassion, please em-
power me with· blessings.
Guru idai!J ratna-mal)~alakai!J niryatayaml.

This fulfills the precept set forth in Ashvagho~ha's Fifty Stanzas on the Guru to offer man-
dala to the lama three times daily. Then comes the branch of disclosing faulty deeds:

With strong regret and an intention of restraint in the

future
I disclose individually my faulty deeds in all respects -
All sins and infractions done by myself and by others
upon my urging
Due to the horse of the mind, untamed from beginning-
less time,
Having been crazed by the beer of unconscientiousness
of the three poisons 1 ,
And in particular disturbing the mind of the vajra mas-
ter, breaking his word, and so forth,
Contradicting the pledges of the five lineages in general
and my own particular lineage
And not keeping properly the twenty-five modes of con-
duct and so forth.

In more extensive form, recite the Disclosure of Infractions, the General Disclosure, and so
forth. Then come the remaining branches [of admiration, entreaty, supplication, and dedica-
tion]:

I admire the oceans of good deeds done by myself and

others
Which create the thousands of bubbles of pleasant ef-
fects.

1 0esire, hatred, and ignorance.

30

Please let fall the rain of doctrine of the three vehicles

In accordance with the interests and thoughts of low,
middling, and supreme trainees.
May coarse Form Bodies remain steadily without disin-
tegrating or changing
For hundreds of eons in the sight of those who are short-
sighted.
My collections of virtue, as illustrated by this, are dedi-
cated
As causes for quickly attaining the state of Kalachakra.

In addition, when there is time, one should familiarize one's mental continuum with the
common paths in accordance with what appears in the Self-Generation· of Kalachakra:

From this time until enlightenment

I will generate the altruistic intention to become enlight-
ened,
Generate the very pure thought,
And abandon the conception of [inherently existent] I
and mine.

For the sake of the three collections [of merit, ethics, and
exalted wisdom]
I will achieve the perfections of giving, ethics,
Patience, effort, concentration, wisdom,
Method, wishes, .power, and exalted wisdom.

I will cultivate [love wishing] that sentient beings have

happiness,
[Compassion wishing] that they be free from suffering,
Joy in their abiding forever in bliss,
And the equanimity of equality.

Having called [students] well with the beckoning of giv-

ing,
I will make talk pleasant to hear
And having become self-composed through behaving
with purpose
Will offer the great advice of the fulfillment of aims.

I will abandon the ten non-virtues -

The three· forms of physical actions,
The four forms of verbal actions,
And the three forms of mental actions.
 31

I will abandon the five defilements

Preventing the three learnings -
Regret, lethargy, sleep,
Excitement, and doubt.

I will abandon the four afflictions

Which serve as the root of cyclic existence -
Desire, hatred,
Bewilderment, and pride.

I will abandon the four contaminants,

Causes of cyclic existence - the contaminant of desire,
The contaminants of existence1 and of ignorance,
And the contaminant of [bad] views.

I will achieve complete enlightenment

Through the four doors of thorough liberation -
Emptiness, signlessness,
Wishlessness, and non-activity.

Taking the meaning of these words to mind, also make a deep promise to train, according to
the way, in those paths. Then, make a supplication:

Supplication to the kind lama, composite of all three

refuges,
Greatest wish-granting source yielding, when relied
upon,
All virtue and goodness within cyc_lic existence and
peace.
Empower my continuum with blessings.

Taking to mind the benefits of relying on a spiritual guide and the disadvantages of not
doing so, and so forth, make a promise to rely properly on a spiritual guide by way of both
thought and deed. This is the essence of how to rely on the spiritual guide and how to keep
the pledges of Ashvagho~ha's Fifty Stanzas on the Guru. Through reflecting on the good
qualities of the lama's exalted body, speech, and mind one should plant the supplication
firmly with strong faith and respect, not just from the mouth but from the depths of the
heart. Within that, repeat as much as possible the name-mantra of the lama, together with
imagination of the descent of ambrosia and purification through it:

1 Desire in the Form and Formless Realms.

32

01J1 il] guru-vajradhara-vagindra-sumati-shasana·

dhara-samudra-shrlbhadra sarva-siddhi hiiiJl hiiiJl

Again, make a supplication for initiation:

May the Lama, Kalachakra, please bestow

Completely the initiations.
Bless me so that the defilements of the four types may be
purified
And so that I may attain the Four Bodies.

Make the above supplication three times.

From the heart ·of Kalachakra are emitted

Ones Gone to Bliss, in father and mother aspect,
As well as the circle of the mandala.
The initiation deities bestow the initiations
Of water, crown, crown ribbon, vajra and bell,
Conduct, name, and permission.
Likewise, they bestow the two sets
Of high and greatly high initiations
As well as that of a vajra-master.
Through these, the physical channels and winds
Become serviceable, and I am authorized to cultivate the
two ·stages.
I come to have the lot of actualizing in this lifetime
The great state of Kalachakra possessing the seven fea-
tures
In which the twenty-one thousand six hundred karmic
winds
And all material factors of the body have been com-
pletely consumed.

If at this point one can do reflective meditation on the entire path by way of, for instance,
the Basis of Good Qualities, it is very good. Then:

As I make supplication respectfully from my heart,

To the Lama,· Great Vajradhara, essence comprised
Of all the manifold refuges,
Please empower my continuum with blessings.
Through the power of petitioning with strong feeling
this way
My root Lama, the great Kalachakra,
Comes well to the crown of my head
 33

And, happily dissolving, becomes of one taste with me.

All phenomena - causes, effects, entities,
And activities - are empty of inherent existence
From the very start, like a magician's illusions and
dreams.

Manifesting clearly whatever ascertainment of emptiness one has and setting in meditative
equipoise on bliss and emptiness is the definitive guru yoga, [a means of] amassing the col-
lection of exalted wisdom, the supreme of protections, and is how to keep the mind from the
eleventh infraction, which is to conceive phenomena such as names, [meanings], and so
forth which are devoid [of inherent existence to exist inherently].

Like bubbles coming forth from within emptiness

Are moon, sun, rahu, and ka/agni planets
And on them in the center of a lotus with opened petals
Are [again] moon and sun, entities of the white and red
constituents,
The surfaces of which are beautified with the series
Of vowels and consonants, entities of the major and
minor marks [of a Buddha].
In the center are the syllables hiif!J and hi, wind and
mind.
These mix together into the form of the syllable ham.
Through its transformation I [appear as] Kalachakra,
Bearing the brilliance of sapphire and blazing with mag-
nificence,
Having four faces and twenty-four hands, the first two
Holding vajra and bell symbolizing great bliss,
Supreme and immutable, and the actuality of emptiness,
The nature devoid of [conceptual] elaborations.
Holding these I embrace the Mother.

Contemplation of this is how to keep the three Ak~hobhya pledges of vajra, bell, and seal.

The remaining hand-lotuses, right and left, are adorned

With hand-symbols, sheath, and so forth.
My outstretched red right leg and bent white left leg
Sport in dance on top of Mara and Rudra.
With hundreds of such features I charm.
My body is adorned with many types of amazing orna-
ments,
Dwelling in the midst of the five stainless lights ablaze,
Like the expanse of space beautified by the constellations.
Facing the Supramundane Victor, Vishvamata
34

Of saffron color has four faces and eight hands

Holding various hand-symbols, knife, skull, and so
forth.
In the posture with left leg extended
She embraces the Supramundane Victor.
Surrounded by eight shaktis on the seats
Of the eight auspicious petals in the main and intermed-
iate directions,
The principal figure, situated well, emits from his heart
Vajravegas, very fearful, holding various weapons;
They draw in the groups of protectors dwelling in count-
less lands
Who become of the same taste as the pledge-being.
Initiation deities bestow initiation and make the seal-
impression
Of the lineage lord on top of the heads of all the figures,
principal and surrounding.

Then, with respect to repetition of mantra, think:

The seed-syllables at the heart of the principal and sur-

rounding figures
Are surrounded by the series of their respective mantras
From which groups of mandala deities are emitted
Effecting the welfare of migrators and again gathering
And dissolving into the seed syllable at the heart.

Repeat as much as you can, without any of the eight faults of repetition, the essence mantra
of the principal figure and the mantra of the Mother as well as the mantras of the eight
shaktis:
0'!1a~ hii'!" ho ha'!"k~hamalavaraya hii hiitr~ phaf
Otp phre'!" vlshvamata hutr~ hiirp phaf
0'!1 di!!a-paramlti hu'!" hii'!" phaf
Orp shila-piramlta hurp hiirp phaf
Orp k~hinti-piramiti hutrJ hiitrJ pha!
Orp vTrya-piramlta hutrJ hiitrJ phaf
Orp dhyina-piramiti hurp hii'!" phaf
0'!1 prajiii-paramlti hurp hiitrJ phaf
0'!1 upiya-piramlti hu'!" hiitrJ phaf
0'!1 pral)idhina-paramlti hurp hiirp phaf
Orp bala-piramlti hutrJ hiitrJ phaf
Otr~ jiiina-piramlti hutrJ hiirp phaf
Om vajrasattva, samayam anupalaya, vajrasattva,
tvenopatl~hfha, dfcJho me bhava, suto~hyo me
 35

bhava, supo~hyo me bhava, anurakto me bhava,

sarva-slddhim me prayachchha, sarva-karmasu cha
me chlttarp shrlyatp kuru, hiitp ha ha ha ha hoi],
bhagavan-sarva-tathigata-vajra, mi me muiicha,
vaJrT bhava, mahasamaya-satva, aiJ hiitp phaf
With the [above] hundred syllable mantra, make up for omissions and excesses and make
the blessings firm. Then, make offering to oneself generated [as Kalachakra], thinking:

Offering is made by the goddesses of offering emitted .

from my heart.
Om shrT-kalachakra-saparivara argharp pratTchchha
nama I]
Otp shrT-ka/achakra-saparlvira padyarp pratlchchha
nama I]
Otp shrT-kalachakra-saparlviira prok~haiJarp pra·tT-
chchha namal]
Otp shrT-kalachakra-saparlviira atpchamanatp prat·
ichchha namah
Orp shrT-kiilachakra-saparivara gandharp pratkh·
chha namah
Om shrT-kiila.chakra-saparlviira pushpe pratlchchha
nama I]
0111 shrT-kalachakra-sapariviira dhupe pratlchchha
nama I)
Om shrj:.kalachakra-saparivara aloke pratlchchha
namah
Om shr;:.kalachakra-sapariviira gandhe pratichchha
nama/)
Orp shrj:.kalachakra-sapariviira naividya pratTchchha
nama/)
Otp shrj:.kalachakra-saparivara shabda pratichchha
namah
0111 sh;T.kalachakra-mal)~ala-saparivaribhya~ namal)
With [the latter] make the internal offering. Then, make praise:

Homage to the glorious Kalachakra,

Whose essence is emptiness and compassion,
Who is without the production and disintegration of the
three [realms of] cyclic existence,
Body in which mind and object of the mind are the same.

Obeisance to Kalachakra,
Body born from the immutable
Though absorption of ali and kill and the syllables
. phat,. and so forth have been abandoned.
Hiim,
36

Obeisance to the Great Seal Woman,

Beyond the nature of material particles,
Having the nature of a prophetic configuration,
Woman possessing the supreme of all aspects.

Homage to Vishvamata,
Progenitress of all Buddhas,
Who has abandoned production and disintegration,
Endowed with the deeds of the ali-good.

Then, perform withdrawal:

The shaktis, as well as their seats, melt

Into light and dissolve into myself.
I also melt into light and then from within the emptiness
of unapprehendability
Again transform into the aspect of the great Kalachakra
With one face and two hands.

At this point, it is appropriate also to cultivate the stage of completion. Then:

For the sake of all sentient beings, my mothers,

From now on I give away without regret
My body, resources, and whatsoever masses
Of virtue of the past, present, and future.

This increasing of the attitude of generosity is the Bodhisattva practice of giving and is how
to keep the two remaining pledges of Ratnasambhava - the giving of things which involves
giving away body and resources and the giving of doctrine which involves giving away
roots of virtue. When there is time, one should at least review the pledges and vows by way
of their individual compendia as given later [in this text]. In short form, observe mere mind-
fulness of the three vows:

I will achieve in accordance with the Conqueror's word

The precepts formulated for the vows
Of individual.liberation, .Bodhisattvas, and Vajra Vehicle,
Not transgressing the subtler ones ·even in dreams.

Thinking on this accomplishes the brief mode of observing mindfulness of the three vows,
the Vairocana pledge of restraining ill-deeds in relation to the three forms of ethics, and the
Amogasiddhi pledge of possessing all three vows.

In accordance with the thought of the Conqueror, I will

assume well
 37

All without exception of the excellent doctrine - verbal

and realizational -
Contained within the three vehicles and the four tantra
sets.

Thinking on this fulfills the three pledges of the lotus lineage to apprehend the doctrine of
the three vehicles in the sutra class [Hearer, Solitary Realizer, and Bodhisattva], and the two
external doctrines in the Mantra class -Action and Performance Tantra -and the two
secret doctrines in the Mantra class, Yoga and Highest Yoga Tantra. It also fulfills· the Vairo-
cana pledge of maintaining the ethics which is the composite of virtuous practices.
I will thoroughly liberate migrators through methods ap-
propriate to them.

Thinking on this is how to keep the Vairocana pledge of the ethics of effecting the welfare
of sentient beings. Then, make wishes for what is being sought and dedication of virtue to
highest enlightenment:

Just as those of the lineage of sages along with Siirya

came to attain knowledge-wisdom from this [tantra],
So many sentient beings_dwelling in the three forms of
cyclic existence become the same through the kind-
ness of Kalachakra.
In just the way that my mind-vajra dwells throughout the
earth for the sake of liberating sentient beings,
So may it dwell in the three forms of cyclic existence of
sentient beings through the force of Kalachakra.
May those beings who through evil friends always go in
the darkness of untruth and whose path is degenerate
Attain this path and come to the vajra-jewel house in a
not long time.

Also:

Through the power of the wholesome virtues which have

come from this
May I, through the power of Vajradhara, not transgress
The boundaries of. formulations in all lifetimes
And complete the stages of the path of the two stages.

In short, through whatsoever collections of wholesome

virtue,
As illustrated by this, have been accumulated,
May I quickly take birth in Shambhala, the treasury of
jewels,
38

And complete the stages of the path of Highest Yoga

Tantra.

In all lifetimes may I enjoy the glory of the doctrine

Without being separated from true lamas
And thoroughly completing the qualities of the grounds
and paths
Quickly attain the state of a Vajradhara.

Make the seal-impression of such wishes and dedications. Then, adorn [the practice] with a
final expression of auspiciousness:

May the Bodhisattvas who supremely frighten the demi-

gods dwelling above [the earth] in the class of demons,
The wrathful kings as well as their consorts who dwell in
the directions and intermediate directions in the
worlds of humans,
And the kings of hooded serpents who at all times bind up
the groups of evil spirits and unvirtuous ones [dwel-
ling] under the earth-
May all of them protect unknowing worldly beings in all
respects each day.

The extensive review of the three vows.begins, if one has the vow of individual liberation of
full ordination, with reviewing the two hundred fifty-three rules [which are omitted here].
The review of the eighteen root infractions of the Bodhisattva vow is:

I will keep from the eighteen root infractions -

Praising oneself and deriding others, not giving doctrine
or wealth,
Not forgiving though someone apologizes, abandoning
the Mahayana,
Stealing the property of the Three Jewels, abandoning
the doctrine,
Stealing a saffron robe, the five deeds of immediate retri-
bution,
Wrong view, destroying cities and so forth,
Teaching emptiness to the untrained,
Reversing [someone's] intention to become completely
enlightened,
[Causing someone] to abandon individual liberation,
deriding the Hearer Vehicle,
Falsely claiming [to have realized] the profound, receiv-
 39

ing the property of the Three Jewels,

Bad ethics, and giving up the attitude of altruistic prom-
ise.
For sixteen, all four thorough entanglements -
Not considering the disadvantages, not overcoming the
wish to do it,
Taking pleasure and delight in it, and lack of conscience
and shame-
Are needed for there to be a root infraction.
For two, wrong view and giving up the altruistic attitude,
All four are not needed [for a root infraction].
Review of the root infractions and so forth of the Mantra vow:

Risking my life, I will keep from the fourteen root in-

fractions-
Scorning and deriding the lama, despising the precepts,
Speaking fault of vajra brothers and sisters, abandoning
love,
Giving up the aspirational and practical altruistic inten-
tions,
Deriding the doctrines of Siitra and Mantra,
Proclaiming the secret to the unripened,
Despising my own aggregates, abandoning emptiness,
Relying on a poisonous friend, not recollecting the view,
Uprooting the attitude of one with faith,
Not observing the pledges, and deriding women.

Also, review the root infractions and twenty-five modes of conduct and so forth mentioned
in the Kiilachakra Tantra:

I will keep well and properly from

The root infractions and likewise the collections of faults
Set forth in the Kalachakra Tantra: the groups of root
infractions -
Disturbing the mind of the lama, breaking his word,
Emitting semen, holding the emptiness of Siitra and
Mantra
Respectively to be superior and inferior and thus making
derision,
Deceitful love, abandoning the immutable bliss,
And speaking fault of yogis.
The twenty-five modes of conduct are to keep from
The five sins - killing, lying, stealing,
40

Adultery, and drinking beer;

The five secondary sins - making bets, dice and board
games,
Eating impure flesh, speaking senselessly,
Dispersing offerings for paternal and maternal ancestors,
And killing animals for making bloody sacrifice;
The five murders - killing oxen, children, women,
And men and destroying bases of exalted body, speech,
and mind;
The five wrong thoughts - non-faith in the Buddha
doctrine,
Enmity toward friends, leaders, and the Spiritual Com-
munity,
And deceiving those who trust in oneself;
And the five desires - attachment for visible forms,
Sounds, odors, tastes, and tangible object~.

Review of the secondary pledges:

I will keep, without exception, the secondary pledges-

To abandon the four roots1 , beer, and non-activities,
To rely on a holy protector, to respect and serve friends,
To maintain the ten virtues, and to abandon causes
Of turning away from the Mahayana
As well as contempt for and stepping ·over [sacred arti-
cles].

Review of gross infractions:

I will also properly keep from the gross infractions -

Using an unqualified Seal, engaging in absorption with-
out the three discriminations,
Showing secret articles to those who are not vessels,
Quarrelling and disputing at an offering-assembly,
Perversely answering a question of the faithful,
Staying seven days in the home of a Hearer,
Claiming to be a yogi though not really so,
Teaching the excellent doctrine to the faithless,
Engaging in mandala activities without completing the
approximation and so forth,
Purposelessly transgressing the precepts of individual
liberation and Bodhisattva vows,
Killing, stealing, adultery, and lying about spiritual attainments.
1
 41

And contradicting [the precep~s set forth in] the Fifty

Stanzas on the Guru.

Review of the uncommon pledges set forth in the Mother Tantras:

I will not look down on left-handed behavior,

Will make praises [of women],
Abandon absorption with the unqualified,
Not be devoid of the view when in union,
Take unchanging interest in using desire in the path,
Not disregard the two types of Seals,
Mainly work at external and internal methods,
Not emit the kunda, keep pure behavior,
And forsake nausea when taking the mind of enlighten-
ment.

If wishes are made in the more extensive form, they are:

Through the power of the great increase of the vast lake

Of the collections of virtue upon the accumulation again
and again,
In the lake of my mind, of the stainless stream of medi-
tation,
Repetition, and offering from the snow mountain of such
pure special thought,

And through the power of mentally gathering together

All the collections of virtues related with the past, pres-
ent, and future
May I be taken care of in life after life
By a holy protector, a spiritual guide of the supreme ve-
hicle.

From the instructions happily bestowed by him

May I come to know the way of gathering together the
doctrines
Of the three vehicles and from practicing their meaning
Ripen. my mental continuum with the common paths.

Through attaining the seven pure initiations

May potencies for the seven grounds be well established,
42

The seven stains of the constituents and so forth be

cleansed,
And I be empowered to practice the yoga of the first stage
and achieve the common feats.

Through the four supreme initiations, mundane and supra-

mundane,
May the seeds of the four vajras of the Four Bodies be
established
And I be authorized to hear, explain, and cultivate
The four branches of approximation and achievement of
the second stage.

Sitting well on the throne of the four pure initiations

In the supreme inestimable mansion of the Vajra Vehicle
And with the foot-stool of non-deteriorated vows and
pledges
May I become a universal monarch of the doctrine of the
two stages.

Through exalted body, speech, mind, and wisdom,

cleansed and purified,
Through the yoga of meditating on the six lineages and
the six branches,
And through the light of vajras set in individual places
in the body,
Strongly blazing, may demons and obstructors be burned.

May mandalas of the four elements be generated

In the middle of the expanse of space
And from their combining into one may a five and three
staged fence
As well as a palace with a seat be established.

In the center of that may I as the glorious Vajravega

Through the firm meditative stabilization of the king of
Wrathful Ones
Put an end to external and internal demons and obstruc-
tors
By emitting a host of sixty guardians of the doors.

Considering that through the exercise of dispersal and

gathering
 43

The field of accumulation pervades the full expanse of

space,
May the collections, powerful like waves, be thoroughly
completed
Through doing the amassing of the accumulations - the
preparation - according to the rite.

Through cultivating the pride of the Truth Body at the

end
Of the dissolution of the six constituents just as in the
stages of death
May I complete the meditative stabilization of the four
doors of liberation
Bringing about full enlightenment instantaneously.

Through meditating on space, wind, fire, water, earth,

and Mount Meru,
May I realize the status of the vajra-body,
The channel wheels and so forth at the crown of the head,
Forehead, neck, heart, navel, and secret region.

Through meditating well on a vajra tent

On top of lotus, moon, sun, rahu, and kalagni
May the collections of winds of the right and left chan-
nels be stopped
In the channel-with-conch through the supreme vajra
yoga.
Through the power of meditating on an inestimable man-
sion
With the light of stainless jewels inside the vajra tent
May the land where I will be enlightened as a Buddha
Be purified and my physical support become free from
defilement.

Through meditating on the two - moon and sun, vowels

and consonants,
Wind and mind, and the two letters - combining into
one, the letter harp,
May great bliss be generated from the gathering together
in the central channel
Of the white and red constituents and the subtle wind
·and mind.
44

Then through the power of meditating on the deities of

the mandala of great bliss-
The exalted body of Kilachakra, complete in all aspects,
Having the nature of the great bliss possessing the su-
preme of all aspects
Together with his Knowledge Woman -

May [these meditations] serve as causes of generating

The supreme stages of completion in which the Great Seal
Of empty form is filled with the taste of immutable in-
nate bliss,
Actually embraced respectively by the aspected and un-
aspected Seals.

Through cultivating manifest enlightenment by way of

the five aspects,
The supreme king of mandalas, the branch of approxi-
mation,
Generating from the seed of absorption of Father and
Mother
The supreme complete circle of the deities in the womb,

And setting them well in their respective places,

May I generate the supreme realizations of the path
Through purifying the aggregates, constituents, sense
faculties,
Objects, action faculties, and activities.

Through cultivating the branch of near-achievement,

the supreme
King of activities, by means of enlightenment in twenty
aspects-
With the Supramundane Victor endowed with the vajra
as well as a Knowledge Woman
Abiding in the lotus of the wheel of great bliss,

Dwelling in the form of a drop of great bliss

Through the. force of having been melted by the fire of
the fierce woman at the navel -
The five arousals by the pleasant song of goddesses,
And likewise the five constructions,
 45

The five- the five Fierce Ones' drawing [the wisdom-

beings] to the circle of pledge-beings,
Entry, binding, being delighted, and becoming of one
taste-
And through bestowing initiation, s~al-impression, and
mindfulness of purity,
May the meanings of those be actualized.

Through the blazing upward in the central channel

Of the fire of the fierce woman incited by downward-
voiding wind
Upon blessing the secret place and becoming absorbed
And, from that, the gradual descent of the mind of en-
lightenment,

Due to the melting of the letter haf!l at the crown of the

head
And the stopping of the movement of the winds in the
right and left channels
May the yoga of th.e drops be actualized, the supreme
branch of achievement
Causing one to understand well the four joys of the for-
ward process.

Through the four joys of stability from below of the pas-

sage
Upward again in the same procedure
May I bring to completion the branch.of great achieve-
ment,
The subtle yoga, and the manifest enlightenment of the
magical net.

In short, may I bring to completion the effort of culti-

vating in four sessions
The supreme stage of generation which purifies the ex-
ternal and internal bases of purification,
Water cleansing ordinary appearance and the concep-
tion of ordinariness,
The path ripening for the complete generation of the
stage of completion.

Also, may I ripen limitless migrators through unimpeded-

ness
46

In achieving the feats of final achievement

Of the highest type through striving
At repetition, burnt offering, and giving of offerings.

May I familiarize with the six-branched yoga:

The two virtues at the beginning - individual withdrawal
and concentration,
The two virtues in the middle - the paths of vitality -
stopping and retention.
And the two virtues at the end - mindfulness and medi-
tative stabilization.

May my mind be set one-pointedly, free from laxity and

excitement,
On the place where it is contemplated that a corner of
the eyes
Enters inside the upper point of the central channel
Through the gaze of half-closed eyes, turned upward.

Through that may the four night signs - like smoke,

mirage,
Fireflies, and butter lamp - be manifested,
Unmistaken signs of the gathering of the collections
Of the winds of the right and left channels in the cen-
tral channel.

Also, through meditating well as before

In the manner of looking at space free from clouds,
May the six signs- blazing, moon, sun, rahu,
Lightning, and drop - be completed.

Through the concentration of one-pointed observation

of forms
As one wishes, upon the gradual withdrawal
Of the empty forms in the area of the body-drop,
May the bliss of physical and mental pliancy be induced.

Through the power of one-pointed familiarization with

the two yogas
Of achieving empty forms in that way
And of making steady those achieved,
May I achieve the word of truth and the five clairvoy-
ances.
 47

Through familiarizing with the vitality-stopping of

spontaneous vajra repetition
In which wind and mantra are inseparable in the path of
rahu
And the vitali~y-stopping involving the pot
In which the upper and lower winds cease at the navel,

May the special signs of the collections of the winds

Entirely entering and remaining for a while
In the center of the wheel of emanation dawn
And the melodiousness praised by Bodhisattvas be actu-
alized.

Through the yoga of holding my mind steadily at the

end of generating
The four joys of descent from above and stability from
below
Without fluctuation in the center of the mixture of the
vitalizing
And downward-voiding winds into one at the center of
the six wheels,

May I rise for my own mind in a body of empty form

And the groups of demons of untimely death be sup-
pressed.
Having attained well the power of control over all forms
and vitality,
May I actually rise in a body of empty form, f

In father-mother union
From the innate bliss induced
By igniting again the fire of the fierce woman
And may light rays of various colors spread out from
my hair-pores.

May I perform the meditation in which the immutable

great bliss
Induced well by the power of the Seal -
Through union with a Great Seal
Of such empty form - is joined with emptiness.

Through the power of piling up the white and red con-

stituents,_
48

Twenty-one thousand six hundred in number,

Up and down throughout the central channel,
May the material constituents of my body be consumed
as iron is by mercury.

May the twenty-one thousand six hundred immutable

Great blisses realizing emptiness
Cease that number of karmic winds, quickly purify
Obstructive predispositions, and I attain a Conqueror's
exalted body.

May I easily achieve these wishes

Without hindrance, becoming a supreme captain
Releasing migrators through this supreme path
Into the supreme land of jewels of a Conqueror.

In short, through whatever collections of wholesome

virtue,
As illustrated by this, have been accumulated,
May I quickly take birth in Shambhala, the treasury of
jewels,
And complete the stages of the path in Highest Yoga
Tantra.

[End of recitation and meditation]

Where else than in this profound path

Of divine guru yoga and the six session yoga
Is there the king of wish-granting jewels bestowing easily in one life
The vajra-body with an essence of emptiness and compassion!

Therefore this great fruit cluster of the all-inclusive [wish-granting tree] of ritual
formulation
Grown well from the golden ground of special thought
Is offered as a cloud of offerings pleasing the one with lotus in hand,
As it is well contrived and splendorous with a hundred thousand moons.

May the great river of the priceless teaching of the One Gone to Bliss,
Beautified in all directions with series of waves of explanation and achievement,
Be exalted with the play of the three modes of scholarship
By the kings of nagas magnificent with the hoods of the three learnings.
 49

May he who has the nature of appearing as the one friend of all beings on the three
levels,
Dance of compassion· of the oceans of Conquerors pervading space,
Be firm in the sky of the mind of migrators
Subduing the darkness of troubles through the blazing warm rays of his activity.

Through this supremely superior good path may beings equal in number to
particles
Thoroughly conquer over the combat of the four types of defilements
And actualize in not too long a time the state of Kalachakra
With the complete dexterity of the ten fearless powers.

This "Mode of Practicing Guru Yoga In Dependence Upon the Supramundane Victor
Kalachakra In Connection With the Six Session Yoga, Fruit Cluster of the All-
Inclusive Wish-Granting Tree" was very respectfully written by the ninety-seventh
occupant of the throne of Gan-den, the respectful servant, the Tutor Ling [Rinpoche]
called Thubten Lungtog Namgyal Trinley at the behest of the supreme great refuge
and protector [His Holiness the Fourteenth Dalai Lama], the divine crown jewel of
cycli~ existence and peace, who asked that, for the sake of sustaining the practice of
his meditation, a rite be formulated upon his indicating the nature of the contents and
how to arrange the order. May this which is offered serve as a cause of all migrators'
being taken care of with pleasure by the pervasive lord and guru, Kalachakra.
Kalachakra
The Mandala of Kalachakra
 51

N
52

lQ
53
54
'-l"l 55

:¥Jt
~6~o!f?r~ }cc
~>t-(ri£if' ~
. ~~:. rr~
'{((~~~til
'~ -- .
~

t(
'tifi
~
. 1 ~iC~~~~' .
c. @ r:r . t~
« rr ~~ q - :::-!1 ~
lf? Et: . ~ >->tB .
i !T
Et" t9 f( I ?Y t6 (! lie~
~ ~ ~ >~ ?: ~. ~
(-.r'
. ~ S-u!T tO" . ~l'_q iff('~ ~
t6 ET(!. ~ f6
>ur ctt ~ f f!V 6tf ~iT
~ . -c~
. f( ~
7f !~t ~~rt ~(if
~ >;o Et: .
~ h~ ~~l'~ir~ iJ'
~ rt Er: l:r: ~
~u
!f \}t£' tt!f
.t" (J rr I -
tt :q·
ls_~~Er--~
t 7/ c'le rr l:f
};r ~- . > !1" ((
I
t{ if. ~
~ f6" ~o~§ (~ fi" ~ ~ ~ ~~
( 1-8 t6 tO .:.--- ~ j]' r~~~~>u~rr-
1rr q, t t("tB u
CfO
I ~ ~ if (c( r~ ~
/Hlf LC? t!!--- ~ ~
~~.Er' ~ w ~ ci¥ >lY ffY' t:r ~ ~
I ~, i.! ~~ 6. ~r
~ rr-~· iT .
~>?;(fft~-
j_{
}t( ~ t6 Er rrr <:tf I ctiJ'!O ({ u: ~
~ - iJ olfc?<r< ..-- u l ( ~ l { ~rill/ o~~~o'?Jif ty quVf
~ tt;/
- ~ ~~ r;'Gtt 6:5 t iaa ~ ~ rt ~qm>a ,~
-- ~ to ~ fl) fi-:
. iY [( JQ....tt-~ ~
~ '[{ ~~r-~ ~If' if
lFO if . /; ..- i( ~ -- ff n19
t6 '~ if'
•
z-u «
•

>li' ~
•

rr
0

oif?c;!9 t{ w ~i1J)9 <J t{ q

j.(} iO".
=qll? rrr
- icro'i! 1 6ffi> -q
t{ ~ ({ f ( tO g;.;
rr
lc~~~~ Wo cr
~u (ft6;r.
";{ tQ"6'~ rr (( ....-
'lf . ~ ,·c u C..r ~ ~
~Er- ~ C" I ~ ~ !:! -cr;r ~
t !fO~~ p ~ E(~.e ,if lQ_tLW
C(( i.r:'
1 f6 --f6 ~ fO ~ . c;r<P!t~ c~ -- rr-~f.u
~au. tfh) ~ "c r~ >~
u ~-ttJ i--( -cii !! tO ~
q- u--~
W9 ri Ur rcr-'ff Hr j..( ~ '3 ( ijj> ir? }- g_~f( ~ ~
~ ~ ~ iiW<f~ I~ u -- ~ itr' ~ - ,;r- ~ tfil)
({
.-;r ~u -~ ~vc~ f1 ---er r
0>~Ct:l)'~>~..-~~~r ~ f( ~IB hi<!
~ ~t8
~rt. ......- i7 ~~~ (/ t<>
if -Ct.C'
t ~ t6 ccr ~f ~ ~ ~~ iL' ~ ff ~Et
td .. --~J6
~ c~ IT/ i.C ..- i6 ro : j.c?c(! ~ ~ ~ ~
0 ~i-6"' '{l /r.n> o; r ((·
c. "J
;r
rr
8) cC( . ~if t9 >
~- [I ~ I . ! l;jj'll EC ~
~~'t fi:· f
-o~
~
~o~~ oifc?ff
f{o~;f{ o~/}~ .
~ it) .
Hlf(Jt()
if ~
c.{ (( .
~ ~ YET ~
r6 :-.e I rr ~ c£1 82 t-r
6~ t if ~ ~>~
J:
c~ ~ ~ ~~u I ~ >;o !' ~ ~~c;r I tQr ~~ ~}.~
. 6f[V !i/ /r(} g; (! ~
. l':t: R)' I. c(
u- ~~[£ ~z . ~
c~ r~r ~~- ~* ~- t ~ rr<! I (!' ro . l}B?>
..- t<r !1 0~0 t6 '~
i.( : -'t/. iX>;.o.U';r
-~!0 ~ ~ ~ ~ I ~t«rr-ll·
l:(f.~- a
1-l iJ' ~
l _tcr=(QJ~ ~. ! ~ ~ut-rff"
',:7 ~~ }I ~ ~
;%? • a.[(
/ K1f rr
. -- u- ~ff;r
tV if: ff- :--. C!€ if rrl !
.
(!
IQ_rt. fl 0( ~ ~
t2~ 11' /f0

w~~
0 L)8~ 0~
r ~IY ~-~Kl ~ :.- -;; ~ >~riD ~
Wi ~l{9 K;r ~w
0 ({ ~ -q Er '~ 71. c~ I ir7. 'I
c~f ~ ~~ >~ hrcr L j

-
q~Oi. ~t-\

-
M ~
.-4
u;
56
57
58
59
60

CD
N
 61

-
M
62
63
64

~~; ictr ~ ~ . . to >tr c~ [{ctf . ..

lT lfvp:=~~ rET w-
• ~: G'f({ ~ ..- ul? : tr:
t{ tr . (( ~EL t:(
~ t-( tl if ~ ~tiC' ~ if ttrrt>' ~- >~ fr"!'~ f[ ~ CLI
([
~~ ~t?~U1i<
~3'" c;l\il t htc-' ~ i.( l{ t:( ~.e c§) ~
(( ~ ~[? ~ ~ iO ~~ ~~~
tq~flt( tr'
({:9 . ~fJ if
to. ~1'f,~
ll
~~~~w ~ iJ GtO t<r f{
it'
@
rf6 t(
!6
ffc;~if ~gcw ~
i?:9 t0}~6 ir~ t £rG~ ~~Cf ~
~~u-~.
.
t!B ..- 'irr ~ f £t ~~c~ .- ..- v ~
21Cu a-u~ ~ ~
!7 ~>trrrc(ll)
~ ;r ~ tlcRV '~ H' l1' ~ ...- rr
~~ ~ ~ itrc((
elf'
-- a
:-- f!..t:; ~ !f" fgar~ ~~~
fO tt(){/ . .0 ~~ ~f[ ~~~5!
r.El u rr ~"t(
I i-U{ -
~ [. cr >~ w-e~
~(I to. lf"6~ - 16 6~ f{
c(
t
if
1:[6~ t6 - e:_
-->~ttc ~
.
~~ E ( - ~FI !0
~!£" t ~~ i6
LI .
~c~C~ ~-- i<
t f( -- q ru .-- ~
i::f .-- t0 if Crf rt8
~ t-r .-- iT ci! t() rrVff:i:r---~
c: rr<:'f ~ ~- iU lit? l89 r; ~ GC he ~~ Rcf~,W
~ r«ltf ~ --
~ f(t!-uf
tO'
~~w t
~
u-o
t :c
er
*
>H.Ic~

~
u ~

~ ~c!a)
ff2 a '?!
-if 6ft~~~~~
roC~ f1t6t1ir~.--
~!£> ~ ~
t 6~~trcrr
!'( ~EL ({
if~
~.
t()
~ciVc~ ~ ~ ~ET ~
rr-~~ ~
~~w-~ ·tic~~
E:TrET' !i u t r.:r t6 .~~.~c{! 5~ lfP iW i t6: !0
to~Ef (T~~
qiT6.[( ir
{[ !=( j.tJ I . - (!'" }!B
Ff 6~ f({~ ~ ~
(~ >he ume~ ~ t{i6 . ~ qcw
ff . c~ ~a; ~ tr w -md u 110 t6 cET'
6 ~~~
~~~ !} rr ~ ~r Vl8~c~sL 17
.-(
to' I r( tb
tf c~ lY I t6
tr· it
. ~f[ ~ ([ ~ j.{'
~ trC t:
i1 ijDC rr rr 6~ EL it · I j.()Ctf ['" u
fill{ tr - u ~
~ I

~ ~/~w~~~ ~tr Et"ur6" ~ ~ ~ ~¥' ( ...- Et:

CfC_ rr ~ i1 - f1 ~~ ~~ E(C~ ?9 t~ ~w
~ ··-- rrt-tY
't1 ~-- i:r
. t6 t [{ !1( L1 ~~ ~
.
r
~ ~ct? ~c}>~ ,i.e>-
v-rr -
t r(!IP
fr--L[
OJ-
i.(
~ f ~ ~ fi~p I
~KV~
if .
16~ ?~i ~ ~17 >ft" ~ ~~ --- I ~ET.3'6~t
H1f"(w~ tO /~ .
I

fn>t~ ~ f['
J, ~
ff ~t( t! :f ~>~ fr ~(~>~t
~~ O~
~6cr ~ El ~ i { ~ q t-{ tt~~ '1f
I
(!{!
! cif ~ t!l .rt tir' ...-
I

~ ~;ruta ii> c~lf

1
- rHII C8!. t ~ur }.o
lii1 ~ ~~ 1.!
i t
Ctto
<:
! (u
1:(
.t{
r:l ({ cLC'· ~
hr u:r'
"
•
" "\.
1).:1:\~~
! ;a?t06 ~ (t rr ~
u ~ if c-g « G{(
tfa) >c tr ~ t >c
- N
65
66
67
68
69
70

THE FULL SIX-SESSION YOGA
Translated by
Sharpa Tulku and Alexander Berzin
Al I go for refuge, until I am Enlightened,
To the Buddhas, the Dharma and the Highest As-
sembly.
From the virtuous merit that I collect
By practicing giving and other perfections,
May I attain the state of a Buddha
To be able to benefit all sentient beings.
A2 May all sentient beings be parted from aversion and
clinging, feeling close to some and distant from
others.
May they win the bliss that is specially sublime.
May they find release from the ocean of unbearable
sorrow.
And may they never be parted from Freedom's true
joy.
A3 From this moment on, until I am a Buddha,
May I never give up, though my life be at stake,
The attitude wishing to gain Full Enlightenment
In order to free from the fears of, samsara
And Nirvana's complacency all sentient beings.
A4. 0 Buddhas, Bodhisattvas and Gurus please listen
To what I now say from the depths of my heart.
Just as all Buddhas of the past have developed
The thought of Enlightenment, true Bodhicitta,
Then practiced its stages of graded development
Following the trainings for all Buddhas' Sons,
So may I too, for the sake of all beings,
Develop Bodhicitta and follow the trainings
Exactly as all Bodhisattvas have done.
As. At this moment my life has become truly fruitful,
For, having attained an endowed human body,
Today I have developed the true Buddha essence -
Bodhicitta, and thus have become Buddha's Son.
A6. Applying now any skilled means whatsoever
May I always accord what I do with this essence
(And follow the actions of all Buddhas' Sons).
May I never confuse with this pure faultless essence
(Any teachings that lack this Enlightening Thought).
71
A7. In the sky before me, on a breath-taking throne of
jewels,
On a mandala seat of a lotus, a sun and full moon,
Sits my root Guru, the All-pervading Vajradhara,
With a blue-coloured body, one face and two arms.
Holding vajra and bell, and embracing his duplicate
consort,
He shines resplendent with all the marks of a Buddha,
Adorned with many dazzling jewelled ornaments,
Draped with fine garments of enchanting, heavenly
scarves.
Even the mere remembrance of him dispels all my
torment.
With a nature encompassing every supreme refuge,
He sits cross-legged in the vajra position,
The three spots of his body marked with three letters.
Light beams forth from the HUM (at his heart)
And invokes Guru Vajradhara from his actual
abode.
DZA HUM BAM HO. They (merge to) become non-
dual.
AB. I bow at your lotus-feet,
Oh my jewel-like Guru Vajradhara,
Your kindness heralds an instantaneous
Dawn of great bliss.
A9. OM I prostrate to the Bhagavan Lord of the Brave
Ones HUM HUM PHAT.
OM To you whose brilliance equals the fire that ends
a great eon HUM HUM PHAT.
OM To you who have an inexhaustible crowning
top-knot HUM HUM PHAT.
OM To you with bared fangs and a wrathful face
HUM HUM PHAT.
OM To you whose thousand arms blaze with light
HUM HUM PHAT.
OM To you who hold an ax, an uplifted noose, a
spear and a skull staff HUM HUM PHAT.
OM To you who wear a tiger-skin cloth HUM HUM
PHAT.
OM I bow to you whose great smoke-colored body
ends all obstructions HUM HUM PHAT.
 72
OM I prostrate to the Bhagavati Vajra-varahi HUM
HUMPHAT.
OM To the queen of the female Arya practitioners,
invincible in the Three Realms HUM HUM PHAT.
OM To you who destroy all fears of evil spirits with
your great diamond-like means HUM HUM PHAT.
OM To you whose eyes empower those who sit on
the Diamond Throne not to be conquered by any-
one HUM HUM PHAT.
OM To you whose wrathful body of psychic heat
can desiccate Brahma HUM HUM PHAT.
OM To you who terrify. and dry up the demons and
thus can vanquish all other forces HUM HUM
PHAT.
OM To you who triumph over all that can make you
ill-tempered, excited or stupefied HUM HUM
PHAT.
OM I bow to Vajra-varahi, the consort who over-
powers lust HUM HUM PHAT.
AlO. All the things I possess and what is not mine,
What is actually placed here and what I mentally
create,
I present you an ocean-like cloud of these various
offerings:
Outer, inner and secret.
All. The body, speech and mind of myself and others,
Our wealth as well as our virtues amassed in the
past, the present and the future,
An excellent jewelled mandala together with a
mass of Samantabhadra's offerings -
I envision these all and present them to you,
0 my Guru, my Yidam and the Three Precious Gems.
Accepting these in your compassion,
bestow on me waves of blessings.
!DAM GURU RATNA MANDALAKAM NIR-
YATAYAMI.
A12. I humbly beseech you, my precious Guru,
Just as the Buddhas of the three times
and the ten directions have tamed (sentient beings),
You too enact the Buddhas' deeds in countless realms,
Taking the Form of a saffron-robed monk.
A13. I humbly beseech you, my precious Guru,
Esteemed by Vajradhara, for those of meagre mind,
As a field of merit more holy
Than the endless circles of infinite Buddhas.
A14. Every supreme and mundane attainment
Follows upon pure devotion to you, my protector,
Seeing this I forsake my body and even my life,
Bless me to practice what will only please you.
Bl. Requested in this way, my supreme Guru
Comes to the crown of my head.
B2. Once more he gladly (merges with me),
We become of one taste.
B3. With the pride of being Vajrasattva
I embrace (my consort) Bhagavati
While holding a vajra and bell symbolic
Of the secret of Great Bliss simultaneous
With the secret of (Voidness) free from the mental
fabrication of true existence.
B4. From this moment on, ·without any sense of a loss,
I send forth my body, and likewise my wealth,
And my virtues amassed throughout the three times
In order to help all beings, my mothers.
BS. (For fully ordained monks only).
B6. Praising myself and belittling others;
Not sharing my wealth or the Dharma;
Not forgiving even· if (others) apologize;
(Doubting and) denying the Mahayana;
Taking offerings intended for the Triple Gem;
Abandoning the Dharma (through sectarianism);
Disrobing (monks or nuns);
(Committing) the five heinous crimes;
(Holding) distorted views;
Destroying places such as towns;
Teaching Voidness to those untrained;
Discouraging others from Full Enlightenment;
Causing others to break Pratimoksa vows;
Belittling those who follow Hinayana;
Proclaiming false realizations (of Voidness);
Accepting gifts of what has been seized from the
Triple Gem;
Passing false judgment;
Giving up Bodhicitta -
These are the eighteen root (Bodhisattva) downfalls.
Not regarding these as detrimental,
Not forsaking the wish to repeat such behavior,
Delighting and taking pleasure in them,
And having no shame or consideration,
Are the four binding factors which must all be present
For sixteen of these to be complete.
But for the other two, holding distorted views
and giving up Bodhicitta,
These (four) are not needed.
I shall guard myself (from all these downfalls).
B7. Despising or belittling my Guru;
Disregarding any practice;
Speaking badly of my vajra brothers;
Abandoning love for any being;

Giving up wishing and entering Bodhicitta;
Scorning the teachings of sutra or tantra;
Revealing secrets to those who are unripe;
Abusing my own aggregates;
Denying (or doubting) Voidness;
Remaining close to malevolent people;
Not recollecting the view (of Voidness);
Causing someone to lose his faith;
Not upholding my word of honor;
Despising women -
These are the fourteen root (tantric) downfalls.
I shall protect myself from them at the cost of my life.
BB. I shall abandon the four basic non-virtues,
as well as liquor and misbehavior;
Devote myself to a holy, protecting Guru;
Treat my Dharma friends with respect; B12.
Cultivate the ten virtuous actions;
Never withdraw from the Mahayana;
Avoid walking over or showing disrespect (to a
sacred object);
All these (additional) pledges I shall honor.
B9. Relying upon an unqualified consort;
Sitting in union without the three recognitions;
Showing secret substances to an unsuitable vessel;
Fighting or arguing at an offering ceremony;
Giving false answers to sincerely asked questions;
Staying more than a week in the home of a Sravaka;
Boasting that I am a yogi, although I am not;
Teaching the sacred Dharma to those with no faith;
Conferring mandala-rites without full preparation;
Needlessly breaking the Pratimoksa or Bodhicitta
vows;
Acting in contradiction to the teachings of The Fifty
Verses of Guru-devotion -
These are the secondary tantric transgressions,
I shall guard myself from them in accordance with
the rules.
BlO. I shall perform all actions (first) with my left;
Make offerings (to women) and never abuse them;
Each morning and evening recite as follows:
A1 (3 X), A2-3, A4 (3 X), AS-14;
A1-6, AS, A10-14;
A1-6, AS, A10-14;
B1-12;
B2-4, Bll-12;
B2-4, Bll-12;
C1-3.
73
Reject sitting in union with an unqualified (consort);
While in union, never be parted from the view (of
Voidness);
Relentlessly aspire to the path ()f (transforming) at-
tachment;
Never forsake the two kinds of mudra;
Strive mainly for the outer and inner methods;
Never release seminal fluid;
Remain chaste in my behavior;
And abandon repulsion when tasting Bodhicitta.
Bll. I shall never transgress, even in my dreams,
The most minor rule of the pure moral trainings
Of the Pratimoksa, Bodhicitta and Vajrayana vows.
I shall practice according to the Buddhas' words.
As Buddha intended, I shall uphold
The complete sacred Dharma of insight and scriptures
As gathered together in the three types of vehicle and
four tantric classes.
I shall liberate all beings
by whichever means is suited to each.
Cl. Through the force of white merit from this (virtuous
act),
And by the (compassionate) power of Vajradhara
throughout all my lives,
May I never transgress any vows I have taken,
May I complete the stages of the twofold path.
C2. In brief, may I be born in Shambala, the Great Jewel
Treasury,
And a complete there the stages of the peerless path
In as quick a time as the amount of white merit
I have gathered from this virtuous practice.
C3. Throughout all my lives may I never be parted from
perfect Gurus.
By making good use of the glorious Dharma
To fulfill the good features of the stages and paths,
May I quickly achieve Vajradhara-Enlightenment.
 74
THE EIGHTEEN ROOT BODHICITTA VOWS
1. Praising yourself and belittling others because of your at-
tachment to receiving offerings, being respected and ven-
erated as a teacher, and gaining profit in general.
2. Not giving material aid or teaching the Dharma to those
who are pained with suffering and without a protector be-
cause of your being under the influence of miserliness,
wanting to amass knowledge for yourself alone.
3. Not listening to someone who has previously offended you
but who declares his offence and begs forgiveness, and
holding a grudge against him.
4. Condemning the teachings of Buddha and tt;!aching dis-
torted views.
5. Taking offerings to the Three Jewels of Refuge for yourself
by such means as stealth, robbery or devious schemes.
6. Despising the Tripitaka and saying that these texts are not
the teachings of Buddha.
7. Evicting monks from a monastery or casting them out of
the Sangha even if they have broken their vows, because of
not forgiving them.
8. Committing any of the five heinous crimes of killing your
mother, your father, an Arhat, drawing blood intention-
ally from a Buddha or causing division in the Sangha by
supporting and spreading sectarian views.
9. Holding views contrary to the teachings of Buddha such as
sectarianism, disbelief in the Three Jewels of Refuge, the
law of cause and effect and so forth.
10. Completely destroying any place by such means as fire,
bombs, pollution and black magic.
11. Teaching Sunyata to those who are not yet ready to under-
stand it.
12. Turning people away from working for the Full Enlighten-
ment of Buddhanood and encouraging them to work mere-
ly for their own Liberation from suffering.
13. Encouraging people to abandon their vowed rules of moral
conduct.
14. Causing others tci·hold the distorted views you might hold
about the Hinayana teachings, as well as belittling the Hin-
ayana teachingS and saying that their practice does not lead
to Nirvana.
15. Practicing, supporting or teaching the Dharma for financial
profit and fame while saying that your motives are pure
and that only others are pursuing Dharma for such base
aims.
16. Telling others, even though you may have very little or no
understanding of Sunyata, that if they obtain as profound
an understanding as you have, that then they will become
as great and as highly realized as you are.
17. Taking gifts from others and encouraging others to give
you things originally intended as offerings to the Three
Jewels of Refuge.
18. Taking anything away from those monks who are prac-
ticing meditation and giving it to those who are merely
reciting texts.
The forty-six auxiliary vows are to abandon
the following actions:
1. Not making offerings every day to the Three Jewels of
Refuge with your body, speech and mind by making pros-
trations, offering praises and doing meditation on ·their
good qualities in order to develop respectful belief and con-
fidence in them.
2. Following and acting out thoughts with which you desire
to grasp and possess things because of discontent.
3. Not showing respect to older monks who may be Bodhi-
sattvas.
4. Not answering questions you are capable of answering.
5. Not accepting invitations· from others because of either
anger, wanting to hurt the other person's feelings; pride,
considering youreslf of too exalted a rank to be with more
humble people; or jealousy, thinking other people of more
respected rank than yourself will look down on you if you
are seen with humble people.
6. Not accepting gifts of money and so forth from others
because of either anger, pride or jealousy.
7. Not teaching the Dharma to those who wish to learn it.
8. Ignoring, not forgiving and not helping those who have
broken their discipline of moral self-control.
9. Not teaching someone another aspect of the Dharma which
he wishes to learn and which you are qualified to teach, but
which is not your own personal practice or interest.
10. Not committing one of the seven non-virtuous actions of
the body and speech with a Bodhicitta motivation, if cir-
cumstances deem it necessary, by saying that to do so
would be against the vowed rules of moral conduct.
11. Not committing one of the seven non-virtuous actions of
the body and speech with a Bodhicitta motivation, if cir-

cumstances deem it necessary, because of lack of compas-
sion.
12. Accepting things from others who have obtained them by
one of the five wrong livelihoods, namely flattery, extor-
tion or blackmail, contrivance, bribery or deceit.
13. Having your main interest be in frivolous activities such as
entertainment, sports, drinking, being silly and so forth,
causing your mind to wander and you to waste your time
limitlessly, which you could be using more constructively
for the practice of Dharma.
14. Holding an attitude of wishing to escape from samsara by
yourself alone.
15. Not keeping these Bodhicitta vows because you think this
will make you unpopular.
16. If you have broken one of your vows because of defile-
ments, not doing opponent virtuous actions assigned to
you.
17. Still becoming angry, while you are practising virtue, and
retaliating if you are hit, scolded, called a derogatory-name
or are the object of someone's anger.
18. Neglecting to help those who are angry with you.
19. Refusing to accept the apology of others who admit they
have wronged you.
20. Following and acting out thoughts of anger.
21. Gathering a circle of disciples and followers because you
wish to obtain such things as profit, praise, love and secur-
ity from them.
22. Not eliminating from yourself such obstacles as laziness,
procrastination, delusions of incapability and wasting your
time and energy on trivial matters of samsara.
23. Being addicted to frivolous talk and gossip about sex,
drinks, drugs, sectarianism and so forth because of your at-
tachment and desire for them.
24. Not making an effort to study the means for attaining
single-minded concentration.
25. Not eliminating the distractions that block your medita-
tion.
26. Seeing the exhilirating good feelings and other benefits you
obtain from meditation as being ends in themselves, and
being attached to them.
27. Neglecting to study the Hinayana teachings.
28. Turning to another means of practice when you already are
following an effective means yourself, for this would be
like changing teachers and vehicles in mid-stream once you
are on a steady and sure course to Enlightenment.
29. Spending all your time and energy on reading non-
75
Buddhist teachings which, although permitted and even
beneficial for enabling you to understand and help others,
should not be pursued to the neglect of studying the
Dharma. ·
30. Favouring and becoming attached to non-Buddhist teach-
ings even when merely reading about them.
31. Rejecting the Mahayana teachings.
32. Praising yourself and belittling others in general because of
arrogance or anger.
33. Not attending religious discourses, meetings, pujas, cere-
monies and so forth.
34. Despising your Guru and not relying on his words.
35. Not giving help to those who need it.
36. Avoiding taking care of sick people.
37. Not working to alleviate the physical suffering of others.
38. Not showing the teachings of the Dharma to those who are
unaware of them and who work only for this life.
39. Not repaying the kindness others have shown you.
40. Not working to relieve the mental grief of others.
41. Not giving material aid to the poor and needy.
42. Not taking care of your circle of disciples, relatives, atten-
dants· and friends by giving them teachings and material
aid.
43. Not encouraging and supporting the practice of Dharma
and the virtuous actions of others.
44. Not praising and encouraging others who deserve praise.
45. Not preventing those who are committing harmful actions
in general, and, specifically those who are a menace to the
Dharma, from continuing their harm by whatever means
are deemed necessary by circumstances.
46. If you possess extra-physical powers, not using them at a
time of need.
There an~ four attitudes that must all be present in trans-
gressing any vow for a vow to be broken completely. With the
first attitude, you do not regard what you have done as being a
mistake. With the second, you do not tum away from thinking
to repeat this action. With the third, you rejoice and are happy
about what you have done. And with the fourth attitude, being
shameless and inconsiderate, you do not care about the conse-
quences of your action for yourself and for others.
If you break any of these Bodhicitta vows, you must invoke
the four opponent powers of declaring your previously com-
mitted non-virtuous actions in order to avoid experiencing their
black karmic consequences. Then you must retake the Bodhi-
citta vows at an appropriate ceremony.
76
ROOT TANTRIC VOWS
1. Despising and belittling your Lama (Guru).
2. Having no regard for the rules laid down by the Buddha.
3. Accusing your Vajra brothers and sisters.
4. Abandoning love for sentient beings.
5. Giving up both the Wishing State and the Actual State of
Bodhicitta.
6. Despising Sutrayana or making discriminations between
Sutrayana teachings and Tantrayana teachings.
7. Exposing the secrets of Tantra to those who are not initi-
ated.
SECONDARY TANTRIC VOWS
1. Relying on a consort without qualifications.
2. Sitting in union without the three recognitions.
3. Showing secret substances of your Lama and his consort to
those who are not ready.
4. Quarreling or arguing during a Guru Puja.
ADDITIONAL SECONDARY TANTRIC VOWS
1. Giving initiation or performing consecration, etc., without
having done a formal retreat with the concluding fire puja.
8. Abusing your body.
9 .. Scepticism or doubt about Voidness.
10. Being close to sentient beings who have cruel intentions
towards your Lamas and the teachings.
11. Not remembering, reflecting on Voidness.
12. Influencing somebody against the Dharma.
13. Not following certain Tantric ritual practices (not relying
on Words of Honor).
14. Despising women.
5. Giving wrong answers or responses to sincere questions.
6. Spending more than one week in the home of a Hinayana.
7. Pretending to be a great yogi when you are far from it.
8. Giving teachings to someone who has no faith in the
teachings.
2. Transgressing vows of Pratimoksha or Bodhicitta without
a specific reasons.
78

\
~~~~~~--~~

~~------------~~~---~~--------------~-~-~··----_]
~~-~~~~~~·~~·~~·~il
Dragpo Khorlo Chan. Rudra Chakrin. Rudra Chakrin is the Kulika King who will
defeat the forces of evil and establish a Golden Age at the end of the current Time of
Strife.