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Home > Advanced Meditation > Kalachakra > Kalachakra Six-Session Guru Yoga > 2003 Precise Poetic Translation

Kalachakra Guru-Yoga in Conjunction with
Six-Session Practice, Composed in a Facilitating Manner

(2003 Precise Poetic Translation)

(A Cluster of Fruit from an All-Embracing Wish-Granting Tree)
(Thun-drug-dang 'brel-ba'i dus-'khor bla-ma'i rnal-'byor nag-'gros-su mdzad-pa,
dpag-bsam yongs-'du'i snye-ma)

by His Holiness the Fourteenth Dalai Lama (bsTan-'dzin rgya-mtsho)
versified by Yongdzin Ling Rinpoche
(Yongs-'dzin Gling Rinpoche, Thub-bstan lung-rtogs rnam-rgyal 'phrin-las)

translated by Alexander Berzin, January 2003

Section A: Front-Generation

From the Buddhas and masters from whom I've received
  the highest empowerments,
The Dharma of inseparable method and wisdom they show,
And both Sangha divisions abiding in it,
I clearheadedly take safe direction.

From this moment on, till my purified state,
I reaffirm my bodhichitta aim,
Heighten my pure resolve, and get rid of
Grasping for "me" and "myself, the possessor."
[3x both verses, only for the first repetition.]

I shall meditate now that all beings
Be endowed with happiness,
Parted from grief,
Have the joy of remaining always blissfully aware,
And equanimity toward everyone as equal.
[3x, only for the first repetition.]

To free from the fears of samsara and complacent nirvana
    all wandering beings,
I take hold of the mind that wishes to gain an enlightened state,
And from this moment on, till becoming a Buddha,
I shall never forsake it, though my life be at stake.

Gurus, the Triumphant, and your spiritual offspring,
   please pay me heed:
Just as the Blissfully Gone Buddhas of the past
   reaffirmed their bodhichitta aim
And lived by the stages of bodhisattva training,
I too reaffirm my bodhichitta aim, to help those who wander,
And shall train in the stages of bodhisattva training.
[3x, only for the first repetition.]

Now my life's become fruitful,
For having wonderfully attained a human existence,
Today I've awakened my Buddha-nature
And now have become a Buddhas' spiritual child.

Now, in whatever way possible
I shall undertake actions that accord with its traits,
And never defile this impeccable nature
That lacks any flaw.

Within a state of fantasy-free clear light mahamudra,
On the broad path before me of the immortal divines,
Like a glittering multicolored display of rainbows,
In the center of a billowing ocean of clouds
   of Samantabhadra offerings,
On a throne of jewels held aloft by eight breath-taking lions,
On the face of an opened thousand-petaled lotus
   delighting the mind,
On top of symbolic discs of a moon, a sun,
   and Rahu and Kalagni planets,
As a total amalgam into one of as many infinite masses
Of sources of safe direction as there are,
Inseparable from my kind guru,
Stands the magnificent vanquishing master Kalachakra,
Imbued with the lustrous hue of a sapphire,
   blazing with brilliance,
With one face and two arms, holding vajra and bell.

To symbolize the uncommon path
Of method and wisdom as a unified pair,
Your manner is that of a union
With Vishva-mata, saffron in color,
Holding a cleaver and skullcup.
With your right leg red and outstretched,
Your left one white and bent,
Dancing on top of a Mara and Rudra,
You are elegant with hundreds of artistic tones.
Your body, adorned with jewelry inspiring awe,
Like the vault of the heavens
Beautifully studded with clusters of stars,
Stands amidst an effulgence
Of five-colored stainless light,
Exuding joy, with three bodily points
In the nature of three vajra-deities
Taking the form of letters begotten of light.
Emanated from the seed-syllable at the heart,
Vajra-vega, holding a bevy of fearsome weapons,
Hooks in firmly a host of sources of direction,
Living in infinite pure-land abodes,
To become of an equal taste
With you who are here to bond me closely.
You now assume the grand nature of being
An amalgam of every safe source of direction.

Respectfully I prostrate to you,
My guru with a trio of inseparable bodies:
A Dharmakaya of greatly blissful awareness,
    primordially fantasy-free;
A Sambhogakaya possessing five,
    the reflexive appearance of your deep awareness;
And a Nirmanakaya of enlightening dancers,
    emanated throughout the ocean of the wanderers' sphere.

OM – Vanquishing master surpassing all, with the majestic command
   of the heroic viras, I prostrate before you – HUM HUM PHAT.
OM – Your light equals the fire that ends a great eon
OM – You wear an Inexhaustible One as a crown for your dread locks
OM – Your fangs are bared and your face is fearsome
OM – You have myriad arms and blazing rays of light
OM – You wield an axe, a lasso made of a hooded snake, a spear,
   and a khatvanga staff – HUM HUM PHAT.
OM – You wear the skin of a tiger as your wrap – HUM HUM PHAT.
OM – Your magnificent smoke-colored body ends all obstruction;
   I bow down before you – HUM HUM PHAT.

OM – Vanquishing lady surpassing all, Vajra-varahi,
   I prostrate before you – HUM HUM PHAT.
OM – Noble mistress, with the majestic command
   of the ladies of awareness, you cannot be conquered
   by the three realms – HUM HUM PHAT.
OM – You destroy all fears of elemental forces with your mighty vajra
OM – Remaining in a vajra-seat, your eye grants invincible power
   over anything alien – HUM HUM PHAT.
OM – With the form of a furious tummo wench, you desiccate Brahma -
OM – Terrifying and drying up demons of mara, you triumph over
   alien factions – HUM HUM PHAT.
OM – You triumph over all that can make you bewildered, dumbfounded,
   or stupefied – HUM HUM PHAT.
OM – Vajra-varahi, yogini commanding over desire,
   I bow down before you – HUM HUM PHAT.

O my bountiful field, my kind sublime guru,
That I might please you,
I offer to you, with a mind unattached,
Undaunted, and clear about the three circles involved:
Billowing masses of clouds of outer offerings
Both actually arrayed and created
From the play of absorbed concentration

As well as of inner and hidden offerings,
And six pair of slender-bodied, delightful bestowers of bliss
With lotus-hands stunningly beautiful with gifts worthy to offer –
Such common and uncommon presents as these,
As well as my body, whatever I enjoy,
And the network of my constructive acts,

Anything physical, verbal, or mental that I or others enjoy,
And the network of my constructive acts throughout the three times,
A splendid jeweled mandala, with a host of Samantabhadra offerings -
Taking these to mind, I present them to you,
My guru, my yidam, my Three Supreme Gems.
Accept them, please, by the power of compassion.
I humbly request you for inspiration.

Every negative act and downfall I've made or caused others to commit
   from beginningless time, due to the untamed stallion of my mind
   being drunk with the spirits of the reckless three emotions of poison,
And especially my actions breaking my bonds
   with the general and specific traits of the five Buddha-families –
   such as disturbing my guru's mind or breaching his words –
Also my not safeguarding correctly the twenty-five types
   of tamed behavior and so forth,
Whatever disgraceful actions I've done, I openly admit,
With a strong mind of regret and the promise to restrain
From doing them again.

I rejoice in the ocean of my own and others' well-done deeds
Producing a bounteous foam of delightful results.

I request you to let a monsoonal rain fall of three vehicles of Dharma
Suiting the thoughts and tempers of modest, middling,
And supreme disciples needing to be tamed.

With a body of coarse forms that can appear to the face
Of those who look from this side of omniscience,
Please remain here without dissipation,
Unchanging and stable for hundreds of eons.

I dedicate my network of constructive acts such as this
As a cause for quickly attaining the enlightening state
Of a Kalachakra unified pair.
From this moment on, till my purified state,
I reaffirm my bodhichitta aim,
Heighten my pure resolve, and rid myself of
Conceiving of "me" and "myself, the possessor."

For the sake of the three networks bringing enlightenment,
I shall actualize the far-reaching attitudes
Of giving, ethical discipline,
Patience, perseverance, stability of mind,
Discriminating awareness, skill in means,
Aspiration, strength, and deep awareness.

I shall meditate now that all beings
Be endowed with happiness,
Parted from grief,
Have the joy of remaining always blissfully aware,
And equanimity toward everyone as equal.

I shall hail them with a wave of giving
And, having spoken with pleasing words,
Cheer them with meaningful behavior
And implant them with eminent advice
By acting accordingly.

I shall rid myself of the ten destructive acts:
Three physical actions, four kinds of speech,
And three ways of thinking.

I shall remove the five obstacles:
Regret, foggy-mindedness,
Sleepiness, flightiness of mind,
And indecisive wavering
They hinder my three higher trainings.

I shall rid myself of attachment, hostility,
Naivety, and pride:
The four disturbing emotions that anchor
The root of my compulsive existence.

I shall remove my taints regarding sensory desires,
Compulsive existence, lack of awareness,
And outlook on life: four taints that cause
My uncontrollably recurring existence.

A total absence, lack of a sign,
Lack of a hope, and lack of an action to affect things ahead:
Through these four gateways to full liberation,
I shall actualize total enlightenment.
O kind guru, amalgam of the three safe sources of direction,
When I rely on you with my entire heart,
   in a healthy manner,
You're a wish-granting spring spouting the milk
Of everything constructive and good
In compulsive existence and the peace beyond.
I request you bestow on my mind-stream inspiring strength.

[Repeat as many times as possible.]

I request you, O Guru Kalachakra,
Confer on me fully all the empowerments,
Inspire me please to cleanse away
Obscuration from my four family-traits
And thus to achieve a Buddha's four bodies.

Empowering deities emanated from your heart,
Together with the male and female Buddhas
And their surrounding figures from your mandala palace,
Confer the water, crown, ear tassel, vajra and bell,
Tamed behavior, name,
   and subsequent permission empowerments,
And then supremely confer the two sets
Of higher and highest four empowerments
And the empowerments of a vajra master.

By means of these, the energy-channels and winds of my body
   become flexible and fit.
Empowered to meditate on both stages of practice,
I gain the good fortune to fully deplete
The twenty-one thousand six hundred winds of my karma,
Plus every bit of my body's corporeal matter,
And thus to manifest in this very lifetime
A magnificent Kalachakra enlightenment
   endowed sevenfold.

Having made my requests with respect from my heart
To you, my guru, O great Vajradhara,
Master amalgamating infinite sources of safe direction,
I request you bestow on my mind-stream inspiring strength.

Section B: Self-Generation

By the force of request,
Through my strong plaintive yearning,
My root guru, great Kalachakra,
Alights on the crown of my head.

Gladly merging with me,
We become of one taste.
All phenomena – causes, effects, natures, and actions –
Like an illusion or dream, are, from the start,
Utterly devoid of solid reality.

Within a state of this absence, like a surfacing bubble,
Comes a water-born lotus with petals outspread.
On its corolla are stacked symbolic discs
Of a moon, a sun, Rahu, and Kalagni.

On top of them, in the nature of my white and red sources,
Are a moon and a sun, their perimeters embellished
With garlands of vowels and consonants
In the nature of the major and minor marks of a Buddha,
And their center embedded with syllables HUM and HI,
Symbolizing my energy-wind and mind.

These mix into one in the form of a syllable HAM,
From which I transform and arise, Kalachakra,
Imbued with the lustrous hue of a sapphire, blazing with brilliance,
Having four faces and twenty-four arms.

To symbolize the vajra of supreme, unchanging blissful awareness
And the actual state devoid of impossible ways of existing,
My first two hands hold a vajra and bell,
While embracing my motherly partner.

My remaining lotus-hands on the right and the left
Are arrayed with insignia
Such as cleaver and shield.
My right leg is red and outstretched,
My left one white and bent:
Dancing on top of a Mara and Rudra,
I am elegant with hundreds of artistic tones.

My body, adorned with copious jewelry,
Like the vault of the heavens
Beautifully studded with clusters of stars,
Stands amidst an effulgence
Of five-colored stainless light.

Facing me, the vanquishing master surpassing all,
Is Vishva-mata, saffron in color,
Four faces, eight arms,
Holding a variety of insignia
Such as cleaver and skull-cup,
With her left leg outstretched,
And embracing me, the vanquishing master surpassing all.

We are encircled, in the cardinal and intermediate directions,
By eight shakti maidens
On petals the number of the auspicious signs.

Standing magnificently like this, as the principal figure,
I emanate from my heart a Vajravega,
Holding a bevy of fearsome weapons with which
He hooks in firmly a host of sources of safe direction,
Living in infinite pure-land abodes,
To become of an equal taste
With those I visualize to bond me closely.

Empowering deities confer the empowerments.
As the principal one, along with my circle,
We all become sealed
With the ruling figures of our Buddha-families.

The perimeters around the seed-syllables at the hearts
Of myself, the principal figure, along with my circle,
Are ringed with a garland of each of our mantras.
From these, emanate a host of mandala deities
Who fulfill the aims of wandering beings
And then gather back, dissolving into the seed-syllables at our hearts.

[Pronounced in Tibetan: OM-AH-HUM-OH, HANKYA-MALA-WARAYA, HUM-PAY.]

[repeat these mantras as many times as possible.]


Divine offering maidens emanated from my heart present us the offerings:


I prostrate to you, O glorious Kalachakra.
With a nature of voidness and compassion,
You neither take birth in the three planes of existence,
Nor perish away. Your enlightening bodies,
As ways of knowing and what are known,
Possess the same source.

I bow to you, Kalachakra.
Having rid yourself of unions of vowels with consonants,
And those with the syllables HUM and PHAT,
You've an enlightening body born from what is unchanging.

I bow to you, O Lady Mahamudra.
You possess the supreme of all aspects
Having the nature of a magic-mirror image,
Beyond an actual nature of atoms.

I prostrate to you, Vishva-mata,
Lady giving birth to all the Buddhas.
Having rid yourself of arising and passing,
You possess the behavior of Samantabhadra.

The shakti maidens, as well as our seats,
Melt into light and dissolve into me.

I, as well, melt into light.

Within a non-objectified state of voidness,
I arise once more as a Kalachakra, with one face and two arms.
My body and likewise my wealth,
And as massive a network of constructive acts
As I have built up throughout the three times,
I give, from now on, without sense of a loss,
To help limited beings, who have all been my mothers.

[Insert: Optional Extensive Recitation of Vows.]

I shall not transgress, even in my dreams,
The most minor training concerning the prohibitions
That keep my pratimoksha, bodhisattva, and tantric vows pure.
I shall practice in accord with the Triumphant Ones' words.

I shall fully uphold all the verbal and realized hallowed Dharma,
   without exception,
As gathered in the three sutra vehicles and four tantra sets,
In exact accord with the meanings that the Triumphant intended.
I shall totally liberate wandering beings by means that suit each.

Section C: Dedication and Prayers

Just as those in the sage caste of rishis, including Surya,
Attained deep discriminating awareness from this,
So may all beings throughout the three planes of existence
Likewise evolve through Kalachakra's kindness.

Just as the vajra of my enlightening mind shall remain
In infinite lands to liberate all beings,
So may these beings themselves,
   through the force of Kalachakra,
Do likewise and remain throughout the three realms.

May those persons who, through demonic friends,
Continually stray in the darkness of untruth
   and fall from the way,
Attain this spiritual path of the mind and, in not too long,
Arrive at the house of vajra-gems.

Through the lustrous positive force deriving from this,
May I never transgress, throughout all my lives,
The bounds prescribed by Vajradhara's authority.
May I complete the stages of the twofold path.

In short, by however much I have built up a network
Of lustrous positive force by steps such as these,
May I quickly be born in Shambhala, the storehouse of gems,
And complete there the stages of the peerless path.

May I never be parted from perfect gurus in all my lives;
May I joyfully experience the glories of Dharma;
May I gain in full the qualities of the paths and stages,
And thus attain quickly a Vajradhara state.

[Insert: Optional Extensive Prayer Reviewing the Two Stages of Kalachakra Practice.]

May the bodhisattvas dwelling above
   in directions totaling the number of demonic mara forces,
   utterly terrifying the asuras who would be divine;
And the wrathful kings and queens dwelling either in or parted
   from the main directions in the human world;
And the hooded naga lords beneath the earth,
   binding up, at their appropriate time,
   hordes of evil spirits and anything destructive,
Each deal with whatever is unpropitious
At their specific times during the day and night,
And provide the world with complete protection.

[If reciting 6x each day in the manner of 3x each morning and 3x each evening, recite the following sequence:
[A] three times, omitting all [A-X] sections for the second and third repetitions,
[B] three times, omitting all [B-X] sections for the second and third repetitions,
[C] one time.]

Optional: Extensive Recitation of Vows

[Insert between B2 and B3.]

[Reaffirm one's lay or monastic pratimoksha vows. For example, if one is a full monk:]

From the five classes of downfall from the pratimoksha vows:
The four total defeats, the thirteen remaining defeats,
The thirty downfalls of relinquishment, the ninety downfalls alone,
The four to be openly admitted individually,
The hundred and twelve faulty actions,
And further the downfalls abbreviated by the foundation and so on -
I shall rid myself of all these.

Praising myself and belittling others,
Not sharing Dharma teachings or wealth,
Not listening even if others apologize (or striking them),
Rejecting Mahayana teachings (and propounding made-up ones),
Stealing goods belonging to the Triple Gem,
Forsaking any Dharma,
Stealing from those clad in saffron,
Committing any of the five heinous crimes,
Thinking with an antagonistic, distorted outlook,
Destroying places such as towns,
Teaching voidness to those whose minds are untrained,
Turning others away from enlightenment,
Causing others to discard their pratimoksha vows,
Belittling the shravaka teachings,
Proclaiming a false realization of what is profound,
Accepting goods stolen from the Triple Gem,
Penalizing unfairly,
Giving up bodhichitta -
These are the eighteen root downfalls from the bodhisattva vows;
I shall safeguard against them.

Not regarding them as detrimental,
Not forsaking the wish to repeat such acts,
Delighting and taking pleasure in them,
And having no moral self-dignity
     or care for how my actions reflect on others
Are the four binding factors that must all be present
For sixteen of these to be complete.
For thinking with an antagonistic, distorted outlook
     or giving up bodhichitta,
These four are not needed.

Scorning or deriding my guru,
Disregarding (or trivializing) any ethical training,
Faulting my vajra brothers or sisters,
Abandoning love for any being,
Giving up aspiring or engaged bodhichitta,
Deriding the teachings of sutra or tantra,
Revealing confidential teachings to those unripe,
Reviling (or abusing) my aggregates,
Rejecting voidness,
Being loving toward malevolent people,
Not maintaining (daily) mindfulness of a correct view,
Deterring (from tantric practice) anyone having confidence in it,
Not properly relying on closely bonding materials,
Deriding women –
These are the fourteen root tantric downfalls;
I shall safeguard against them at the cost of my life.

Disturbing my guru's mind,
Breaching what he has said,
Emitting my subtle seminal drops,
Holding voidness in sutra or tantra as better or worse
     and belittling either,
Harboring deceitful love,
Rejecting unchanging blissful awareness,
Faulting yogis –
These constitute the Kalachakra root downfalls.

The five destructive actions:
      Damaging a life,
      Speaking lies,
      Taking what was not given to me,
      Indulging in inappropriate sexual behavior,
      Drinking alcohol;
The five auxiliary destructive actions:
      Gambling, shooting dice, or playing board games,
      Eating unseemly meat,
      Saying whatever comes to mind,
      Setting out offerings for ancestor worship,
      Sacrificing livestock to make a blood offering;
The five types of murder:
      Killing cattle,
      Killing children,
      Killing women,
      Killing men,
      Destroying symbols of a Buddha's body, speech, or mind;
The five types of contempt:
     Showing disrespect for the Buddhas or Dharma,
     Hating friends of the world,
     Hating spiritual leaders,
     Hating members of the Sangha,
     Deceiving those who trust me;
The five longings:
     Being infatuated with sights,
     Tactile or physical sensations –
Restraining from these are the twenty-five modes
   of tamed behavior.
I shall safeguard, correctly and well, against these root downfalls
And faulty actions mentioned in The Tantra of Kalachakra.

Forsaking the four root destructive actions,
Likewise liquor, and outrageous behavior,
Relying in a healthy manner on a hallowed guide,
Helping and treating respectfully Dharma friends,
Cultivating the ten constructive acts,
Avoiding the causes for forsaking Mahayana,
Belittling it, or treading on objects worthy of respect -
I shall honor these further practices to bond me closely.

Relying on an unqualified mudra partner,
Sitting in union devoid of the three recognitions,
Showing confidential objects to an unsuitable vessel,
Fighting or arguing at an offering feast of tsog,
Giving false answers to sincerely asked questions,
Staying more than a week in a shravaka's home,
Boasting to be a yogi, without properly being one,
Teaching the hallowed Dharma to those who will disbelieve
   what is fact -
These are the secondary tantric heavy actions -
Also, improperly engaging in mandala-rites, such as without a retreat,
Transgressing pratimoksha or bodhisattva trainings
   when there is no need,
Acting counter to the teachings of Fifty Stanzas on the Guru -
I shall safeguard against them in a proper way.

I shall not look down on left-handed behavior,
I shall offer (a bimonthly feast of tsog),
Reject sitting in union with an unqualified partner,
While in union, never be parted from a correct view,
Be immovable in my firm conviction in the path of desire,
Not forsake the two kinds of mudra partners,
Exert effort mainly on the outer and inner methods,
Never release my subtle jasmine drops,
Commit myself to chaste behavior,
And abandon nausea when imbibing bodhichitta.

[Return to Verse B3.]

Optional: Extensive Prayer Reviewing the Two Stages of Kalachakra Practice

[Insert between C1 und C2.]

By the force of the vastly expanding ocean
Of my bountiful network of constructive acts,
    Which has come from continuously gathering
     Into the lake of my mind
     A stainless stream of water
          of meditating, repeating mantras, and making offerings,
     Flowing from the snowy mountain
     Of my pure and exceptional resolve like this,
Combined furthermore by my mind into one
With my entire network of constructive acts
   Gathered throughout the three times,
May I be cared for, in life after life, by spiritual masters
Of the superlative vehicle as holy guardians.

By learning, from the guidelines they happily impart,
The methods gathered together in the three vehicles' Dharma,
And putting their meaningful points into practice,
May I mature my mind-stream with their paths shared in common.

By receiving the seven purifying empowerments,
May I soundly establish potentials for the seven levels of mind,
Cleanse myself of the seven stains, such as those on my elements,
And gain the power to actualize the first stage yogas
   and common attainments.

Through the four worldly and transcendent supreme empowerments,
May I plant the seeds for the four Buddha-bodies,
   the four vajra-features,
And acquire the power to study, explain, and meditate on
The four branches approximating and actualizing the second stage.

May I sit majestically in the supreme palace of Vajrayana,
   exquisite beyond measure,
On a throne of four purifying empowerments,
With a footstool of unweakened bonds and vows,
As an emperor with a wheel of authority over
   the two stages' measures.

Through cleansing out, then purifying myself
For an enlightening body, speech, mind, and deep awareness,
And through the yoga of meditating that the six family-figures
(Are at my chakras) and (various syllables are) on my six limbs,
Then with a forceful blaze of lights from vajras
Arranged at particular spots in my body,
May I burn away demonic forces and interference.

From generating in the middle of the sphere of space
Four element discs, then merging them as one,
May I actualize a vajra-fence with five layers of thickness,
A three-layered one, a towering mansion, as well as the seats.

With stable absorbed concentration on myself in the center of these
As a glorious Vajra-vega, powerful lord of the forceful ones,
And by emanating out through all of my orifice-gates
A host of sixty spiritual guards, may I annihilate
Outer and inner demonic forces and interference.

By conceiving, through the motions of emanating forth
   and gathering back in,
A bountiful field for growing a positive force
pervading the entire sphere of space,
Then, as preparation, strengthening my bounteous networks,
   in accord with the ritual procedures,
May I amassing a tidal wave of enlightenment-building networks.

Having accustomed myself to the pride of a Dharmakaya
At the end of dissolving my half-dozen elements
   like the stages of death,
May I reach the endpoint of absorbed concentration
   on the four gateways to total liberation,
Which herald enlightenment in the very moment.

By meditating on space, wind, fire, water, and earth discs,
   as well as Mount Meru,
May I realize the abiding state of vajra-body
With features such as chakras at my crown and mid-brow,
My throat, heart, navel, and pubic region.

By meditating being on top of a lotus, moon, sun,
And Rahu and Kalagni discs, together with a tent made of vajras,
May I block the hosts of winds of my right and left channels
So they enter my conch one through supreme vajra-yoga.

By the force of meditating on a palace within the vajra-tent,
Exquisite beyond measure, imbued with the light of stainless gems,
May I purify fully a field where I shall become a Buddha
And remove obscuration from my body supported there.

By meditating on a moon and sun with vowels and consonants,
And two syllables of wind and mind,
All combining into one as a syllable HAM,
May I develop greatly blissful awareness
From gathering together in my central channel
My white and red sources and subtle wind and mind.

By the force of meditating that I arise from this
   with an enlightening body of a Kalachakra,
   endowed with the supreme of all aspects,
With a nature of greatly blissful awareness and complete in all parts,
Together with my lady of awareness and the deities
   of my great bliss circle,
May this become a cause to develop the supreme complete stages
Of mahamudra devoid-form and its being filled with the taste
Of unchanging, co-arising blissful awareness,
Which directly derive respectively from
The mudras with an aspect and lacking in one.

By meditating on the approximating branch,
     the supreme victorious mandala,
Which heralds enlightenment through its five aspects,
And, in which, out of seeds from myself, the father,
Absorbed in union with the mother,
I generate in her womb
A supreme circle of complete deities
And then settle them soundly, each at their spot,
May I cleanse my aggregate factors and elemental sources,
Cognitive sensors as well as their objects,
My functional parts and also their actions,
So that I may develop the supreme realizations
   of the paths of the mind.

By meditating on the nearly actualizing branch,
     the supreme victorious actions,
With its enlightenment through twenty aspects:
Namely the five-fold arousing, by tunes
     of divine maidens' melodious songs,
     of myself as Bhagavan Vajrin,
     together with my ladies of awareness,
     all standing on the lotus of my great bliss chakra,
          Where, through the force of having melted
          with the fires of tummo at my navel,
          we had taken the form of drops
          of greatly blissful awareness;
And likewise the five-fold arising;
The five forceful ones;
And their hooking in (beings for deep awareness), merging, binding,
   pleasing, and making them of equal taste with the circle of those
   to bond me closely, which also make five;
And also with its conferring of empowerment,
Application of seals,
And mindfulness of the purifications,
May I manifest all their significance.

May I manifest the supreme actualizing branch,
     the yoga of the drop,
By imagining what represents the four levels
Of joyful awareness in emerging order,
Which come from consecrating our private place and space,
Absorbing in union,
And then rousing my downward-voiding wind
To make the flames of my tummo blaze upwards
Through the pathway of my central channel
So that the coursing of my right and left energy-winds stop
And my bodhichitta, melting from the HAM
   at the crown of my head,
Descends in stages.

May I reach the endpoint of the greatly actualized branch,
     the subtle yoga,
With its four levels of joyful awareness that stabilize from below,
Rising upward once more in the same order in which they came;
And also a web of emanated illusions
   which heralds enlightenment.

In short, may I reach the endpoint of my efforts
To meditate, in four sessions, on the supreme stage of generation,
The waters to cleanse me of making
Everything appear in its ordinary manner
And clinging (to it actually existing in that way) –
The pathway of mind that ripens giving rise
To the complete stage's being complete,
And which purifies the outer and inner bases for purification.

By exerting myself, in addition, in repeating mantras,
Performing fire pujas and presenting offerings,
May I ripen infinite beings through being unimpeded
In realizing the actual attainment of the ultimate attainment –
To abide in Akanishta, the Realm Beneath Nothing.

May I accustom myself to the six-branch practice –
The yogas constructive for the start:
     Individual collecting and stability of mind;
Those constructive for the middle:
     The paths of breath-control and holding;
And those constructive for the end:
     Subsequent mindfulness and absorbed concentration.

With a manner of looking in which my eyes
Are partially closed and turned up
So that I feel they are penetrating the very core
Of the upper end of my central channel
Between the corners of my eyes,
May I fixate my mind single-pointedly at this spot,
Without mental dullness or flightiness of mind.

As a nondeceptive sign that resulting from this
The hosts of winds in my right and left channels
Have gathered into this spot in my central channel,
May I manifest the four night signs
That are like smoke, a mirage, flaring sparks in the sky,
   and a butter-lamp flame.
By meditating further, as before, with this manner of looking
At the space that is free of moisture-bearing clouds,
May I complete these (four) with the six further signs
Of blazing, then moon, sun, Rahu, lightning, and a drop.

Through stability of mind with which devoid-forms
Gather in stages at my body-drop's site
And which stays single-pointedly aimed at these forms,
   for as long as I wish,
May I induce from this a blissful sense
   of physical and mental fitness.

From the force of accustoming myself
Single-pointedly with these first two yogas,
Which actualize devoid-forms in this manner
And then stabilize whatever I have actualized,
May I achieve the power of my words coming true
And the five types of advanced awareness.

By accustoming myself to the breath-control practice
Of vajra-repetition, spontaneously accomplishing all,
     in which my winds, indivisible from mantra,
     course through the pathway of my Rahu-channel,
And to the breath-control practice of possessing a vase,
     in which my upper and lower energy-winds
     are stopped at my navel,
May I have arise the distinguished signs
Of all hosts of my winds entering the center
Of my emanation chakra and abiding there slightly,
And thus manifest melodious sounds of the bodhisattvas' praise.

Through the yoga of holding my mind immobile and firm
In the center of my pair of life and downward energy-winds
Mixed into one at the hubs of my half-dozen chakras,
May I then, at the end of enhancing four levels of joyful awareness
That fall from above and stabilize from below,
Arise in a devoid-form body on the face of my mind
And cause hordes of demonic forces of untimely death to decline.

Having well attained the force of all my devoid-forms
And vital winds being under control,
May I then, from a great co-arising blissful awareness
Induced by the blazing once more of the flames of my tummo,
Actually arise in the body of a devoid-form father and mother,
   joined in union,
And diffuse rays of light of assorted colors
Out the holes of the pores of my skin.

Joined in union with a mahamudra devoid-form partner like this,
May I meditate on great and unchanging blissful awareness,
Well induced by this mudra's own power,
And joined with voidness.

By the force of stacking my white and red sources
To the count of twenty-one thousand six hundred
Up and down through the path of my central channel,
May the elements of my corporeal matter
Be consumed like iron by mercury.

With twenty-one thousand six hundred moments
Of unchanging greatly blissful awareness that realize voidness,
May I stop the same number of winds of my karma
And cleanse myself quickly of all propensities for obscuration
And thereby attain the enlightening bodies of a triumphant Buddha.

May I actualize with ease, and without any hindrance,
These points to which I aspire like this,
And thus become a superior ship-captain
For freeing all beings, through this consummate path,
To the Buddhas' magnificent isle of jewels.

In short, by however much I have built up a network
Of lustrous positive force by steps such as these,
May I quickly be born in Shambhala, the storehouse of gems,
And complete there the stages of the peerless path.

[Retuen to Verse C3.]