Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual manual for the generation stage of the Kālacakra tantra, designed to transform the practitioner's ordinary perception into the purified vision of a deity. The text guides the user through a rigorous sequence of meditative visualizations, beginning with the cultivation of emptiness and the generation of the deity's form, followed by the construction of complex concentric enclosures and the mandala's spatial architecture. It commits the reader to a precise set of yogic methods, including the recitation of specific seed syllables, the performance of mudrās, and the offering of both physical and visualized oblations to a vast assembly of deities and protectors. By incinerating obstacles and the four Māras through the radiance of the deity, the practitioner aims to achieve a state of meditative equipoise. The work frames these worldly forms as provisional tools for purification, ultimately pointing toward the non-dual nature of the permanent and impermanent within the framework of Great Madhyamaka philosophy.
Provenance
About this text
A sādhana of the Glorious Kālacakra titled dpal dus kyi 'khor lo'i sgrub thabs rnal 'byor rab gsal zhes bya ba, this work belongs to the tradition of the Non-dual Tantra. It is attributed to the Indian author Maitrīpa. The text was translated into classical Tibetan by zha lu lo tsa ba dge slong chos skyong bzang po and is preserved in the Tengyur, volume པ, where it extends over 32 pages. The work enacts a ritual process centered on the Kālacakra, the King of Samādhi and essence of the three maṇḍalas. It guides the practitioner through a sequence of meditative focus on emptiness, the generation of the deity's form, and the purification of the body, accompanied by the recitation of specific mantras. A scholar or serious reader consults this text today to examine the precise instructions for entering secret concentration and the specific yogic methods required to transform human existence into the state of a Buddha.
Cite thisAnuvāda, “A Sādhana of the Glorious Kālacakra called “Clarifying the Yogic Methods”” (Toh 1363), machine draft, 2026.https://naxiai.com/tibetan/works/toh1363
Summary & commentary
Significance
The work is significant as a practical application of Kālacakra tantra, bridging the gap between abstract philosophy and ritual performance. Its mention of Paṇḍita Maitrīpa suggests it belongs to a lineage of high-level yogic transmission. For the modern reader, it illustrates the intricate intersection of cosmology, linguistics, and psychology in Indo-Tibetan ritual technology.
Structure
Passages
Section
Description
1-12
Preliminary Rituals and Generation
Includes homage, reflections on the rarity of human birth, the generation of the deity's form, mantra recitation, and the construction of protective enclosures and offerings.
16-31
Mandala Visualization and Deities
Detailed descriptions of the buddha-fields, the posture and implements of the central deity, and the specific arrangement of goddesses and protectors on the mandala petals.
35-43
Yogic Methods and Internal Processes
Instructions on the flow of consciousness through channels, the emanation of light, the role of seed syllables in the body, and the nature of empty space.
44-46
Conclusion and Philosophical Framing
Guidance on maintaining meditative equipoise, the provisional nature of the sādhana for purification, and the final colophon attributing the work to the presence of Maitrīpa.
Themes
Purification of Obstacles (6-10)
Visualized Offerings and Ritualism (10-12)
Deity Iconography and Mandala Geometry (20-31)
The Relationship between Form and Emptiness (41-43)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Glorious Kālacakra called “Clarifying the Yogic Methods”·
In the language of India: Śrī-kālacakra-sādhana-yogapadīpāhvayam. In the language of Tibet: Dpal dus kyi ’khor lo’i sgrub thabs rnal ’byor rab gsal (The Radiant Yoga: A Sādhana of the Glorious Kālacakra). Homage to the glorious Vajrasattva!
May the glorious Kālacakra, the King of Samādhi, who gazes upon the world with loving-kindness and is the manifold essence of the three maṇḍalas, grant you all excellence, O Vajradhara! Without the extensive commentaries and other works composed by Bodhisattvas, the wise cannot understand the many tantras. Having heard the Ādibuddha, one attains perfect awakening; for the sake of seeking and finding excellent accomplishment, one shall obtain bliss.
Regarding the recollection of its sādhana, I am not a scholar and lack the highest poetic composition. Nevertheless, for my own sake, I shall compose this; may the learned be patient with me.
Upon the wind, fire, water, earth, and Mount Meru, and upon the variegated lotus maṇḍala, he stands with his right leg extended in the posture of play, trampling the Moon, Sun, Rāhu, Māra, and Īśvara. In union with the consort Viśvamātā, he is the singular perfection of the welfare of self and others. He is the peaceful nature of the four bodies, non-dual and free from conceptualization. He is the immutable great bliss, the essence of emptiness and compassion. Recalling him in accordance with the Dharma, one should become thoroughly familiar with the sādhana.
The sufferings of the womb, born from the delusion of existence, are infinite. Even as a child, a youth, in the prime of life, or in old age, one is destroyed within the cycle of existence.
In this regard, a human existence is difficult to find; practicing in accordance with the Dharma is extremely difficult to find. The appearance of a Buddha, the Great Vehicle, and devotion toward it are also extremely difficult to find. When the steadfast enter into the secret concentration in its entirety, and thereby become Buddhas—oh, how difficult that entry is! Therefore, the wise should strive as if putting out a fire on their head or clothing.
The yogi endowed with great compassion should abandon delusion, pride, and the like. Having received the water and other empowerments, the permission, the vase, the secret, the three supreme empowerments, and the empowerment of great insight, and having obtained the stages from the sublime guru, one should begin the practice in a place where the ruler is righteous and the subjects dwell in happiness, where the mountains are free of strife.
In a grove, a mountain where a Victorious One resides, an empty abode of accomplished deities, a charnel ground, a riverbank, a pure site, or a cave—wherever the mind finds delight—one should make offerings according to one's means. First, the yogi should visualize a protection wheel on all sides. Sitting on a comfortable seat on the path of bliss, one should first assume the pride of the Lord of Wrath. At the heart, upon a multicolored lotus and sun, one should meditate on the seed syllable HŪṂ. From its light, the supreme protection wheel, vast as the ocean, is clearly visualized. Preceded by prostrations, one should perform the sevenfold unsurpassed offering that is about to be explained.
One should focus on emptiness, generate the form of the deity, and purify the body and so forth; these shall be explained in their proper sequence. The mantras for these are also in order:
OṂ ĀḤ HŪṂ TO HAṂ KṢAḤ PRAJÑOPĀYĀTMAKA KĀYAVĀKCITTAJÑĀNĀDHIPATE MA MA KĀYAVĀKCITTAVAJRAṂ VAJRĀMṚTASVABHĀVAṂ KURU KURU SKANDHADHĀTVĀYATANĀNI SVABHĀVAṂ SVĀHĀ.
Then, in the upper portion of the uṣṇīṣa, one should meditate on a full moon maṇḍala arising from the syllable VAṂ. From the uṣṇīṣa down to the tips of the toenails, like a snake shedding its skin, one discards [the old body] three times. Then, one's own innate body should be visualized as the moon for the sake of virtuous actions. The empowerments and so forth are not explained in detail here; one should recite this secret mantra:
OṂ SVABHĀVAŚUDDHAḤ SARVADHARMĀḤ SVABHĀVAŚUDDHO ’HAṂ.
At the forehead, throat, heart, navel, uṣṇīṣa, and secret place, one should sequentially apply the syllables OṂ ĀḤ HŪṂ HOḤ, and then HAṂ KṢAḤ. [These correspond to] Amitābha, Ratnasambhava, Amoghasiddhi, Vairocana, Akṣobhya, and Vajradhara, with body colors and hand implements as will be explained.
OṂ HRAḤ SARVĀSTVĀRAJAMĀRAKLEŚĀNTAKARA VAJRATĪKṢṆA DUḤKHA-CCHEDA MA MA KARAṂ VIŚODHAYA SVĀHĀ. Having correctly recited this mantra, one should bring the hands close together. The short vowels A, I, and so forth, starting from the lower joint of the left little finger up to the upper joint of the right thumb, and the long vowels LĀ and so forth, three sets of five: A Ī Ṛ Ū Ḷ, E AI AR O AL, [and so on].
HA YA RA VA LA; LĀ VĀ RĀ YĀ HĀ; Ā LA AU ĀR AI Ā; LṜ Ū RṜ Ā. In the center of the joined palms is the syllable HŪṂ, supremely blue. With the seed-syllables of the moon, sun, and Rāhu, the five-pronged [vajra] is bound. With that vajra-mudrā, one touches from the uṣṇīṣa down to the toenails. One recites: OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ KĀYA VĀK CITTA JÑĀNĀDHIPATE VAJRAKĀYA MAMA KĀYA VĀK CITTA JÑĀNA VAJRAṂ VAJRAKĀYA SVABHĀVAṂ KURU KURU SVĀHĀ. Then, one should cultivate the divine pride: OṂ SARVA TATHĀGATA VAJRAKĀYA SVABHĀVA ĀTMAKO ’HAM. Having arranged the six families in the mind, one should then arrange the six limbs. Having joined the two hands, one places the pair of thumbs at the heart. The withdrawal of the protection wheel is described in the reverse order. OṂ HLṜṂ HṚDAYĀYA NAMAḤ; OṂ HŪṂ ŚIRASE SVĀHĀ; OṂ HRṜṂ ŚIKHĀYE VAUṢAṬ; OṂ HRĪṂ KAVACĀYA HŪṂ. Touching the entire body with both hands, one recites this: OṂ HRĀṂ NETRĀYA VAUṢAṬ; OṂ HRAḤ ASTRĀYA PHAṬ. With the left hand, one should snap the fingers of the index and thumb. For non-virtue, one should use the right hand. In all directions, this is the supreme weapon. After that, the wise one should also meditate on emptiness here. The mantras for stabilization are also just as they will be explained. Having visualized the maṇḍalas of wind and so forth, from the complete transformation of that above, [it reaches] the limit of the horizon of far vision.
There, the third enclosure is formed. For the sake of protecting the realm, at the edge of the realm, there are likewise five enclosures. Beneath all is a spear, and above is a lattice of arrows. In the center, a vajra ground should be meditated upon, reaching to the edge of the realm. At the boundary of the shadows at dawn, there is a multi-storied palace; within it, a variegated lotus or a wheel, and in its center, a sun maṇḍala.
OṂ HĀṂ YĀṂ RĀṂ VĀṂ LĀṂ VAJRA-ĀKĀŚA-VĀYU-TEJA-UDAKA-PṚTHVĪ-VAJRA-SVABHĀVA-PAÑCA-DHĀTU-VAJRA-MAṆḌALĀNI KURU KURU SVĀHĀ. This is the mantra for arranging the maṇḍala below.
OṂ ĀḤ HŪṂ RAḤ VAJRA-CANDRA-SŪRYA-RĀHU-KĀLĀGNI-YAḤ KĀYA-VĀK-CITTA-VAJRA-PRĀKĀRĀN KURU KURU SVĀHĀ. This is the mantra for the enclosures.
OṂ VIŚVA-KĀYA-VAJRA VAJRA-KŪṬĀGĀRAṂ KURU KURU SVĀHĀ. This is the mantra for the multi-storied palace.
OṂ VIŚVA-VAJRA-PAḌMA KURU KURU SVĀHĀ. This is the mantra for the lotus.
OṂ RAḤ VAJRA-SŪRYA VAJRA-SŪRYĀSANAṂ KURU KURU SVĀHĀ. This is the mantra for the sun seat.
The yogi should meditate on the Lord Vajravega, born from the syllable HŪṂ and a vajra, like the principal deity. His head is tilted to the right, and he wears an elephant hide. He possesses twenty-six arms, and the powerful wrathful one is to be meditated upon by the yogi. He is adorned with the ten nāgas: Vijaya and Jayanta, as well as Karkoṭaka and Padma—these two should be known as the first on the left. [He is further adorned with] matted hair, silk streamers, bracelets, a belt, a necklace, and a series of anklets.
Vāsuki, Śaṅkhapāla, Ananta, likewise Kulika, Takṣaka, and Mahāpadma—these and all the maṇḍalas of obstructing spirits (vighna) are incinerated by the radiance of fire emanating from the body. Visualizing [the deity] possessing a brilliance exceeding the sun and surpassing the number of atoms in infinite realms, one should meditate on the syllables Ha, Ya, Ra, Va, and La stacked upon a lotus and sun disk at the heart. These ten, distinguished by short and long vowels, are projected onto the ten spokes.
From the syllable Ha is born Uṣṇīṣacakrin, who emerges from the left ear of the central face and is visualized appearing upon a moon or sun disk in the center of the upper story of the palace. Emerging from the right ear is Sumbharāja, born from Hā, who is positioned beneath the vajra ground. Vighnāntaka, born from the activity [of the syllable], emerges from the left nostril and is placed in the east. From the right nostril, in the southeast, emerges Nīladaṇḍa from the syllable Yī. Prajñāntaka, born from Rṛ, is projected to the south from the left eye. Takkirāja, born from Rr̥, is placed in the southwest from the right eye. Here, according to the order of their birth, the first is the supreme Yakṣendra; the remaining ones are in the directions of water and wind, following the reverse order.
Padmāntaka is born from the complete transformation of the syllable Vu and emerges from the mouth. Acalā is born from the syllable Vū and emerges from the urinary opening. Yamāntaka, born from the syllable Lṛ, emerges from the anus. Vajroṣṇīṣa emerges from the crown protuberance (uṣṇīṣa). Mahābala is born from the syllable Lr̥. All these kings of wrathful deities are equal to the Lord in their peerless brilliance.
They are those who destroy all obstacles without exception and exhaust the four Māras. Through the very sequence of individual withdrawal, one should contemplate the letters ṇa, ṅa, na, ma, and na below. Having visualized them, the totalities (kṛtsna) such as space and so forth are emanated from the gates. Above the multi-storied palace and to the left of the beautiful [gate], and elsewhere outside the palace, are the five maṇḍalas of emptiness, wind, fire, water, and earth, in pairs. Likewise, the planets, nāgas, and bhūtas are also upon their seats. The totalities of the planets and bhūtas, as well as the weapons and the Desire Goddesses and so forth, are just as they are. The shapes of the wrathful deities, the directional guardians, and the nāgas are as will be explained. Here, the nāgas and the wrathful deities also have three faces, six arms, and three eyes. The sequence of the names for all these is also just like the mantra for the torma offering. In the third enclosure, the directional guardians and the planets are upon the seats to be explained. In the five outer enclosures, the nāgas and bhūtas are likewise emanated. The stacked letters gha, jha, ḍha, bha, and dha are the seed syllables of the directional guardians in their proper order. The stacked letters ga, ja, ḍa, ba, and da are the planets that arise in sequence. The stacked letters kha, cha, ṭha, pha, and tha are the seed syllables of the nāgas in their proper order. The stacked letters ka, ca, ṭa, pa, and ta are the bhūtas that arise in sequence. This is likewise for the outer and inner of the three and five enclosures. Those who subdue them are emanated abiding above and below. They have perfectly arisen from the elements of wisdom, space, wind, fire, water, and earth. The six residing in the protection wheel are in pairs, protecting the mind and the body.
From the body, at the time of destruction, fire blazes forth, incinerating obstructors and those who lead astray. One should meditate here upon this wheel from which a mass of sparks radiates, pervading space. Then, through meditative equipoise, one should proclaim the incineration of the Māras.
OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ HRĀḤ HRĀḤ HRĀḤ HRĀḤ RA RA RA RA VAJRA NALA SARVĀVARAṆA DHARMAPRALAYA SVABHĀVA SARVAMĀRAKĀYIKA VIGHNA VINĀYAKĀDĪNĀṂ DAŚADIGGATĀNĀṂ KĀYAVĀKCITTĀNI DAHA DAHA PACA PACA BHASMĪṂ KURU KURU HŪṂ HŪṂ PHAṬ PHAṬ. This is the mantra for incinerating the Māras.
Having brought under control the obstructors, those who lead astray, and so forth, with the vajra hook, one should meditate on binding them with the vajra noose and the fivefold bonds. One should visualize the wrathful lord’s vajra kīla as a spear emerging from below the navel, piercing the wicked ones in the ten directions from above.
The mantra is: OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ VAJRA KĪLAKA KĀYAVĀKCITTAJÑĀNĀDHIPATE ṢAṬMUKHA ṢAḌBHUJA SARVACARAṆA SARVAVIGHNA VINĀYAKĀDĪN DUṢṬĀNĀṂ KĀYAVĀKCITTAJÑĀNĀNI KĪLAYA KĪLAYA HŪṂ HŪṂ PHAṬ PHAṬ.
Then, the mantra of the vajra hammer is: OṂ LLĪḤ VAJRAMUṄGARA MĀRĀDĪNĀṂ ŚIRASI KAṆṬHE HṚDAYE NĀBHAU GUHYANTE VAJRAKĪLAKĀNĀKOṬAYA KṢĀṂ KṢĀṂ KṢIṂ KṢĪṂ KṢṜ̥Ṃ KṢṜ̄Ṃ KṢUṂ KṢŪṂ KṢL̥̄Ṃ KṢL̥̄Ṃ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ.
Then, the wise one, having assumed the pride of the wrathful lord, [addresses] the wrathful deities of the protective kīlas in the ten directions.
Recite this mantra and issue the command:
OṂ HŪṂ KRODHENDRO HAṂ KRODHĀNĀM ĀJÑĀDĀYAKA SVĀHĀ.
OṂ HAṂ VAJRAKRODHARĀJA MAHOṢṆĪṢA PŪRVADIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ YAṂ VAJRAKRODHARĀJA ATIBALA SARVAVIGHNĀNTAKA PŪRVADIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ RAṂ VAJRAKRODHARĀJA JAMBHAKA DUṢṬAPRAJÑĀNTAKA DAKṢIṆADIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ LAṂ VAJRAKRODHARĀJA STAMBHAKA YAMĀNTAKA PAŚCIMADIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ VAṂ VAJRAKRODHARĀJA MĀNAKA VIRĀGAPADMĀNTAKA UTTARADIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ YĀḤ VAJRAKRODHARĀJA NĪLADAṆḌA AGNEYĀṂ DIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ RĀḤ VAJRAKRODHARĀJA TAKKIRĀJA NAIṚTYĀṂ DIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ LĀḤ VAJRAKRODHARĀJA MAHĀBALA VĀYAVYĀṂ DIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ VAṂḤ VAJRAKRODHARĀJA CALA ĪŚĀNADIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
OṂ HĀḤ VAJRAKRODHARĀJA SUMBHARĀJA ADHODIŚI RAKṢĀṂ KURU KURU SVĀHĀ.
Then, stabilize it with: OṂ SARVATATHĀGATA RAKṢĀCAKRA SVABHĀVĀTMAKO ’HAṂ.
Next, offer the torma to them, giving it in sequence with the mantra words: OṂ ĀḤ HŪṂ HOḤ.
Uṣṇīṣasumbhani sumbha vighnāntaka nīladaṇḍa prajñāntaka ṭakkirāja padmāntaka acala yamāntaka mahābalabhyas saparivārebhya idaṃ baliṃ gandhaṃ puṣpaṃ dhūpaṃ dīpaṃ akṣataṃ dadāmahe te cāgatya saparivārāḥ śīghram idaṃ baliṃ gṛhṇantu khādantu pivantu jaḥ hūṃ vaṃ hoḥ saṃtṛptāḥ sarvasattvānāṃ śānti puṣṭi rakṣāvaraṇaguptiṃ kurvantu hūṃ hūṃ phaṭ phaṭ vajradhara ājñāpayati svāhā. This is the mantra for the torma offering to all the wrathful deities.
Oṃ āḥ hūṃ hoḥ. Ākāśavāyutejodaka pṛthvīsādhibhyas saparivāretyādi, the remainder being as before; this is the mantra for the torma offering to the totalities (kṛtsna).
Oṃ āḥ hūṃ hoḥ brahmaviṣṇunairṛtyavāyuyāmyāgnisamudraśvarendrayakṣebhyas. This is the mantra for the torma offering to the guardians of the directions (dikpāla).
Oṃ āḥ hūṃ hoḥ rāhukālāgnicandrasūryabuddhamangalaśukrabṛhaspatiketushanibhyas. This is the mantra for the torma offering to the planets (graha).
Oṃ āḥ hūṃ hoḥ jayavijayapadmakarkoṭakagavāsukikambalapālakulikānantatakṣakamahāpadmabhyas. This is the mantra for the torma offering to the nāgas.
Oṃ āḥ hūṃ hoḥ vetāḍavikṛtamukhaśvākākaśūkara gṛdhra-vyāghra-ulūka-jambuka-garuḍamukhebhyas saparivāretyādi, all being as before; this is the mantra for the torma offering to the spirits (bhūta).
The torma, together with victory banners, streamers, and so forth, is perfectly endowed with the various types of offerings.
If [the offerings] are not present, one should visualize them with the mind. The vast array of food, drink, and so forth—including chariots, loads, large copper vessels, and even the space between the palms of the hands—is covered by the left, the right, and both together. One should purify it with the Garuḍa mudrā and the Vajra Body. One should realize it with the Vajra Speech and ignite it with the Vajra Mind. One should summon the amṛta of wisdom. With the mudrās of the five-pronged vajra, the curved knife, the sword, the jewel, the lotus, and the wheel, one should present the torma to them and worship with the sprinkling of water and so forth. One should perform the praise accompanied by the sound of the bell. One should contemplate the nature of wisdom, space, wind, fire, water, and earth as the syllables Haṃ, A, I, Ṛ, U, and Ḷ. Then, with the mantra kramād āpā rakṣeṇa saḥ, one should request the deities of the six cakras to depart. In an instant, one should summon them; all that has been taught is the ritual of the sādhana of the wheel.
Then, the yogi, a holder of awareness, even when accompanied by a consort, should place an amṛta pill in the mouth in order to purify the mouth. Alternatively, in order to purify the body, having touched the body with the Vajra mudrā, one should first, in an instant, [visualize] the body of the glorious Kālacakra. At the heart, upon a red eight-petaled lotus born from Paṃ, or else upon a variegated lotus born from Aṃ, is a full moon with a blue syllable Hūṃ. From that arises a five-pronged vajra, and from its brilliance arise hosts of Buddhas who completely fulfill all intentions. In order to make offerings to the Buddhas, [one should...]
One should also meditate on the principal deities of the mandala. From the seed syllables of the stacked [elements], the goddesses such as Gandhā (Incense) and the others are summoned from all directions by light; one should prostrate to them and present excellent offerings.
OṂ CCHJJHÑ VAJRA-GANDHE GANDHĀṂ KURU KURU SVĀHĀ.
OṂ CCHJJHÑĀ VAJRA-MĀLE MĀLĀRCANAṂ KURU KURU SVĀHĀ.
OṂ ṬṬḌḌHṆA VAJRA-DHŪPE DHŪPĀRCANAṂ KURU KURU SVĀHĀ.
OṂ ṬṬḌḌHṆĀ VAJRA-PRADĪPE PRADĪPĀRCANAṂ KURU KURU SVĀHĀ.
OṂ PPHBBHM VAJRĀ-MṚTE NAIVIDYA-PŪJAṂ KURU KURU SVĀHĀ.
OṂ PPHBBHMĀ VAJRĀKṢATE AKṢATA-PHALĀRCANAṂ KURU KURU SVĀHĀ.
OṂ TTHDDHN VAJRA-LĀSYE VASTRĀBHARAṆA-PŪJAṂ KURU KURU SVĀHĀ.
OṂ TTHDDHNĀ VAJRA-HĀSYE GAṆḌĀ-DARŚANA-PŪJAṂ KURU KURU SVĀHĀ.
OṂ KKGGGHṄA VAJRA-VĀDYE VĀDYA-PŪJAṂ KURU KURU SVĀHĀ.
OṂ KKGGGHṄĀ VAJRA-NṚTYE NṚTYA-PŪJAṂ KURU KURU SVĀHĀ.
OṂ [SPPŚHK] VAJRA-GĪTE GĪTA-PŪJĀṂ KURU KURU SVĀHĀ.
OṂ [SPPŚHKĀ] VAJRA-KĀME SARVA-BUDDHA-BOODHISATTVĀNĀṂ VAJRA-SURATA-PŪJĀṂ KURU KURU SVĀHĀ.
To the Buddhas who are the union of the three vajras, more numerous than the atoms of all realms, and to the assembly of the sublime Dharma, I prostrate with devotion. To each of them, I offer the most enchanting offerings of fragrance and so forth, presented by the hosts of goddesses such as Gandhā and the others, as many as there are. Whatever offerings I have made, caused to be made, or have seen others make, [I dedicate].
Rejoicing, and abiding in equanimity:
I confess all faults and every sin,
Born of the body and so forth within cyclic existence.
To the perfect Buddhas, the Bodhisattvas,
And the many Noble Ones who have honored the Dharma,
And to whatever virtue others have performed,
I rejoice with supreme delight.
From the bliss of non-attachment, which pervades
With supreme compassion and is free from all passion,
To the Buddhas who perfectly bestow the means of liberation,
I always go for refuge.
Having completely abandoned all conceptual constructions,
I rely on the excellence of the perfect Buddhas.
To the Dharma, which is the non-duality of existence and non-existence,
I go for refuge in its two aspects.
To the Buddhas, the perfect Buddhas, the sublime Dharma,
And the supreme assembly possessing sublime qualities—
To those who are definitively liberated
From the snare of attachment, I go for refuge.
To accomplish whatever sentient beings desire,
I offer this body of mine to the Buddhas
With a mind that is utterly pure.
For all the harvests of beings,
Dried up by delusion and asceticism,
May the Victors cause the rain of the sublime Dharma
To fall without interruption.
Until not a single sentient being
Is liberated from the prison of cyclic existence,
I pray that you do not pass into nirvana,
But demonstrate great compassion.
If this merit were to take form,
It would exceed the measure of space,
Equal to the atoms of all the fields.
I dedicate this toward perfect awakening itself. May I be definitively liberated from every fault without exception, and adorned with all excellent qualities. May I achieve the state of a perfect Buddha, an ocean of wisdom, for the sake of sentient beings. I shall generate the bodhicitta and cultivate a completely pure intention. I shall abandon grasping at "I" and "mine," and keep the Three Roots in mind. I shall rely upon generosity and the other perfections, the four divine abodes, the four means of gathering, and the ten virtues. I shall abandon the five obscurations, the afflictions, and likewise the four defilements. Then, there is no meditation on the non-existent, nor is meditation itself meditation. Since things are thus neither existent nor non-existent, meditation is without any focal point. From the emptiness of the nature of emptiness, both the afflicted and the purified arise. Nevertheless, conventionally, one accomplishes the Lord of the Maṇḍala through praise. Just as in the end water extinguishes fire and the earth also melts, water is dried up by wind, and wind enters into emptiness. The mind of the universal ground consciousness, free from the domain of the expanse of space, is the form endowed with the supreme of all aspects; it should be placed in the state of the Middle Way. Then: Oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ. Oṃ animitta-jñāna-vajra-svabhāvātmako ’haṃ. Oṃ apraṇihita-jñāna-vajra-svabhāvātmako ’haṃ. Oṃ anabhisaṃskāra-jñāna-vajra-svabhāvātmako ’haṃ. This is the source of phenomena externally; within the mother’s body, it is a triangle. In its center is the seed syllable of the stacked [elements].
Arising from the power of aspirations and habitual tendencies, from the total transformation of that [syllable], the wind and other [elements] form the supporting maṇḍalas. Their respective dimensions are four hundred thousand, three hundred thousand, two hundred thousand, and one hundred thousand leagues. They are black, red, yellow, and white, marked by two crossed vajras. They are also marked by victory banners, auspicious symbols, lotuses, and vajras. Their shapes are, in order: bow-shaped, triangular, circular, and square. From the syllable ma arises the great Mount Meru, whose nature is precious vajra; it is said to be sixteen thousand [leagues] below and fifty thousand [leagues] above. Half of that, arising from the syllable kṣa, is the variegated lotus. From the syllable ha, the half-moon, and the drop (bindu) arise the forms of the moon, sun, and Rāhu. Internally, these are also the forehead and so forth. Above that, from the radiating hūṃ, comes the vajra, the blazing ground, and the pavilion. Within, from the syllable bhrūṃ of clear light, arise the three tiered palace maṇḍalas. Below, from oṃ, in the center upon a lotus, are the sun, moon, and Rāhu. These are the thirty-two lotuses of the mind maṇḍala. From the wisdom of the syllable oṃ, the moon and sun seats arise. On the outside, atop the mounts, there are eight and twelve [seats] without the moon and sun. At the gates are four chariots. Made of various jewels, gold, and so forth, that maṇḍala is also clear light, equal to the dust motes of infinite buddha-fields, and similar to the light of the sun.
As far as the limits of space extend, the maṇḍalas of the buddhas radiate forth. The awakening of the buddhas is the abode of divine substances; it is naturally stainless and exceedingly luminous. Adorned with jewels born from the immeasurable accumulations of merit and wisdom, within the jewel of the essential wheel, this is the supreme, all-purifying [maṇḍala]. Then, regarding that body on the outside, the purification of its elements is explained in detail.
The purification of the aggregates of dharma is to be explained according to the Root Tantra: the Buddha, the Dharma, and the Saṅgha are the maṇḍalas of mind, speech, and body. The four brahmā abodes are the four vajra drops. By the four applications of mindfulness, it is perfectly square. By the cessation of the twelve links of dependent origination, there are the twelve gates. Likewise, by the twelve bhūmis, the archways are beautiful. By the eight branches of the noble path, the charnel grounds are in the eight directions. The sixteen pillars are the sixteen emptinesses. The multi-storied palace is formed by the elements. The eight liberations are the door-surrounds. By the eight qualities of the form realm, the foundations and the walls are formed, distinguished by mind, speech, and body. The five aggregates, such as discipline, purify the five colors. The three enclosures are the three vehicles. The five are the faculties of faith and so forth; the five are the powers of faith and so forth. These are the maṇḍalas of mind, speech, and body. By the absorptions and dhāraṇīs, the three maṇḍalas have their cornices.
By the perfection of the ten perfections, the jeweled frieze is variegated. By the eighteen unshared qualities, those very half-necklaces are formed. By the empowerments, the bakuli [cornices] are formed; by virtue, the kramaśīrṣa [pediments]. By the liberations such as emptiness, it is filled with the sound of bells. By the bases of miraculous power, it is filled with victory banners. By the abandonments, the mirrors blaze intensely. By the branches of awakening, the fly-whisks wave. Adorned with garlands of the nine branches, it is decorated at the corners with crossed-vajras by means of the four means of attraction. By the four precious truths, the doors and the door-surrounds are ornamented. By the five superknowledges, it is constantly surrounded by five great circular enclosures. Adorned with awakening in all its aspects, it is well-encircled by a vajra garland. By the wall of singular bliss, the vajra of wisdom likewise blazes. By the portions of wisdom and method, the moon and sun always rise. The perfectly pure mind, speech, and body, the wheel of dharma, the great vase, the great drum, the tree of awakening, and likewise the wish-fulfilling jewel and so forth—these are the glorious Kālacakra maṇḍala, endowed with the dharmadhātu. Having meditated upon this, which accomplishes all excellence, then arrange the vowels and consonants. Thus it is said. The short vowels are the qualities, and the long ones are the yaṇ-vṛddhi. At the end of the lunar days are aṃ and aḥ. The vowels and so forth proceed counter-clockwise in the forward order, while la and so forth are the reverse. The thirty-two major marks become the moon; they are the causes of the moon. La and so forth, va, ya, ḍa, and ḍha—
The two letters are expressed in two ways: la, sa, ta, and so forth, up to pa and ca; and ka and so forth, each doubled. From the reversal of those, ṅa, gha, ga, and so forth, follow in sequence. By means of the rightward rotation and the pairs, there are eighty, the sun, the cause of the sun. From the sequence of the mirror-like [wisdom] and so forth, the first vowel follows the consonants. From the sequence of birth, the first consonant follows the vowels. Therefore, upon the sun, on the moon, is the syllable HŪṂ, the gandharva itself. Those also become HRĪḤ. That also becomes HAṂ, marked by which is the Pervasive Lord, the essence of the five wisdoms, radiant like the light of great sapphire. Radiating the light of the five Victorious Ones, the yogi who emanates as the Teacher, is expressed as Kālacakra. With vajra ornaments and the light of his body, he pervades the entirety of space. He is the nature of the cessation of the twelve limbs. Born from the cessation of the temporal breath, he wears a crown, earrings, a necklace, a sacred thread, bracelets, a belt, anklets, and a vajra garland. With ashes, a tiger-skin garment, and various ornaments, he holds the glorious Vajrasattva upon his matted locks and the crescent moon. A hero adorned with human bone ornaments, with a garland of skulls and silk streamers, he has twelve eyes and twelve arms, three throats, and four faces. Black, with bared fangs and fierce, he is born from the nature of great love. His right side is red, and he is born from the mind of great joy. His face, with yellow light, abides in meditative concentration.
Perfectly arisen from great equanimity, the left face is white and peaceful, arisen from great compassion. The central, right, and the other [left] are the three necks, blue, red, and white. With a single body, two legs, and six shoulders, he possesses twenty-four sublime arms. Adorned with three hundred and sixty joints, he is beautiful with his various forms. The three right shoulders are blue, red, and white; the other [left] are likewise. Each pair of upper arms is also of the three types: blue, red, and white. Likewise, each of the four arms is of the three types: blue, red, and white. Similarly, from the lower joints of the fingers, they are blue, red, and white. All the fingers are beautiful with rings and possess five colors. In order, starting from the thumb, they are yellow, white, red, blue, and green. In the four black arms, there are a vajra, a sword, a trident, and a curved knife. Likewise, in the red [arms], there are a fire-arrow, a hook, a hand-drum, and a hammer. In the four white [arms], there are the supreme wheel, a spear, a staff, and a battle-axe. In the black left [arms], there are the supreme bell, a shield, a khaṭvāṅga, and a skull-cup. In the four red [arms], there are a bow, a noose, a jewel, and a white lotus. In the white [arms], there is a glorious conch and a mirror. In the red [arms], there is a vajra, an iron chain, and the head of Brahmā. Embraced by the consort Viśvamātā, he stands upon a lotus, moon, and Rāhu form born from the glorious syllable Oṃ. Above, upon the chest of Māra and Īśāna, his two feet are as radiant as the young sun and moonlight.
He dwells in a posture with the right leg extended. Beneath his red right foot is the red Māra with four arms, who has one face and holds five flower-arrows, a hook, a bow, and a lasso. Beneath his white foot is Īśvara, who is white, with one face and three eyes, and four arms holding a trident, a ḍamaru, a khaṭvāṅga, and a skull-cup. His consort Umā is dejected, utterly bewildered, her hair loose and her garments stripped away, as she clings to the feet of her own lord.
The consort Viśvamātā, golden in color, embraces the neck of the principal deity. Facing the principal face of the Lord, she has four faces and eight arms. In her right hands, she holds a curved knife, a lasso, a ḍamaru, and a rosary; in her left hands, a skull-cup, a lasso, a hundred-petaled lotus, and a jewel. She is endowed with twelve clear eyes and wears a crown of Vajrasattva. Through the union of unchanging non-duality, she entwines the vine of her own calves around the tree of the Lord’s calves. She dwells with her left leg extended.
On the eight petals are the eight goddesses, each with eight arms and twelve eyes. They are black, red, yellow, and white, dwelling in a blazing, equal posture. In the intermediate directions are Dhūmā, Marīcī, Rūpī, and Ālokā. Adorned with all the ornaments such as the five mudrās, they are decorated just like the principal goddess. Facing their respective lords, they possess four faces that resemble the principal face of the Lord. Therefore, they have the same color as the faces of the Lord.
Alternatively, the outer directions are also included. The directions such as fire and so forth are also described in sequence, just like the eastern direction. Here, the deities and their colors are also described in a clockwise manner. Otherwise, there is a different sequence, or else it follows the sequence of emanation.
The black Jvālāmukhī holds incense, Kashmiri sandalwood, musk, camphor, a vessel, a bell, the pārijāta flower, and a flower garland. The red Jvālāmukhī holds a lamp, a necklace, a crown, bracelets, garments, a belt, jewel earrings, and jingling anklets. To the right of the yellow Jvālāmukhī are a conch, a flute, radiant jewels, a hand-drum (ḍamaru), a lute, a drum, a bronze drum, and a copper conch. To the right of the white Jvālāmukhī are vessels of milk, water, and medicinal liquor; to her left are vessels of amṛta, the taste of accomplishment, and various fruits and cooked rice.
The symbols of Dhūmā and the others are eight fly-whisks (cāmara) corresponding to their own colors. These are explained as the ten perfections (pāramitā) together with the Lord of the Wrathful Goddesses. In the corners are the wish-fulfilling jewel, the dharma-ghaṇṭā, and the wish-granting tree. Outside the lotus of the central deity, in the northeast, is the dharma-śaṅkha.
Having perceived the world of beings to be tamed through great passion, the assembly of Victors enters with the sound of intense joy in the body. From the nature of the person and the consort, the aggregates, elements, and so forth are thoroughly inserted. One should meditate on them as becoming invisible through the essence of name and form.
The deity, by means of the form body, having become invisible, is emitted into the intermediate space and should be inserted into Viśvamātā exactly as it is. Emerging from that once again, it enters into the interior of one’s own body. Having been emitted through the vajra path, from the nature of the melted moon, the vajra born from its respective seed-syllable in the lotus of the goddess—characterized by the support and the supported—is visualized as the Akṣobhya maṇḍala and then emitted. First, the Blessed One, the Lord who accomplishes all benefit for beings, is inserted into the body; then the maṇḍala deities are perfectly emanated. From the union of great bliss, externally, between the two vajra garlands, adorned with garlands of swords and so forth, in the intervals between the sixteen pillars, in the lotuses of the directions, the Perfect Buddhas, the All-Seeing Ones, should be emanated. All have three faces and six arms, perfectly adorned with all ornaments. With their supreme hands, they face themselves and embrace the insight-consorts of their respective families. Seated in the vajra posture upon sun maṇḍalas resting on white lotuses, they have the crown of their heads marked by consciousness and wear topknots with silk pendants. There, from the eastern lotus, is Amoghasiddhi, who acts for the benefit of infinite sentient beings; he is black with faces that are white, black, and red. These are of the nature of the five wisdoms and are the characteristics of the purified aggregates and so forth. Locanā, Māmakī, Tārā, and Pāṇḍaravāsinī are, in order, the insight-consorts of the Buddhas, arising from the positions facing them.
Their body colors and hand implements are also identical in nature to those of the self-aware buddhas. As for the distinctions in their hair-treasures, these [deities] wear jeweled crowns. Thus, in the maṇḍala of the mind, for those of black color, the right hands hold a sword, a curved knife, and a trident; the left hands hold a shield, a skull-cup, and a khaṭvāṅga. For those of red color, the right hands hold an arrow, a hook, and a hand-drum; in the three palms of the left hands are a bow, a noose, and a jewel. For those of yellow color, the right hands hold a wheel, a staff, and a supreme vajra; the three left hands hold a glorious conch, an iron chain, and a vajra-bell. For those of white color, the right hands hold a hammer, a spear, and a trident; in the left hands are an eight-petaled white lotus, a mirror, and a rosary.
Starting from the southeast corner, upon red lotuses and moon disks, are the glorious Tārā, Pāṇḍaravāsinī, Locanā, and Māmakī, in sequence. These are the methods that arise from the positions facing [the central deity]. Vairocana, Amitābha, Amoghasiddhi, and Ratnasambhava—these also sit upon lotus seats and possess the characteristics of the purified elements and so forth. Between the buddhas and the goddesses, upon red lotuses in the eight squares, are vases filled with nectar or lotus vessels. At the eastern gate are Atibalā, Stambhinī, Stobhinī, and Māninī; the other wrathful goddesses likewise sport in union with their consorts. Because they are born from one another’s families, they are mutually [united].
The male and female wrathful deities, and all the kings of wrath, become the mudrās facing them. Stambhī, Māninī, the one called Atibalā, and Mūrcchanī are the consorts. They abide in the posture of the right leg extended upon the white lotus and the illuminator. In the fourth month of the womb, it is the moment when name and form arise. The form produced from the four elements is generated by the remaining wrathful deities. As the six sense faculties arise, the Garuḍa and others are perfectly emanated. From the gates of the east and so forth, on the right side of the enclosure wall, on the ledge, are the perfectly pure Indras: Ākāśagarbha, Kṣitigarbha, Sarvanīvaraṇaviṣkambhin, and the one called Lokanātha. The Bodhisattvas are in the intermediate directions. Sparśavajrā, Rasavajrā, Gandhavajrā, and Rūpavajrā are born from the purification of the objects. To the left of the gates of the east and so forth are Samantabhadra and Vajradhara. These are below and above; they are placed above and below. Dharmadhātuvajrā and Śabdavajrā are method and wisdom. Born from primordial wisdom and consciousness, they are likewise blue and green. All these are in sequence on the right: the vajra, the curved knife, and the battle-axe; on the left, the bell, the skull-cup, and the head of Brahmā are explained. All these have faces to the right and the other [left], as explained in the Kālacakra. The blue ones are like the black ones; the green ones are like the yellow ones. It is also desired that these be meditated upon in the very places as they have been described.
Furthermore, regarding the places of birth, in other [realms] just as one desires, on the ledge to the east, right and left, are the two: Incense and Garland. To the south are Incense and Lamp. In the west are Lāsyā and Hāsā. In the north are Naivedya and the glorious Amṛtaphalā. Above are Śabdā and Nṛtyā; below are Gītā and Kāminī. In the intervals between these, the infinite signs of the apprehended should be described: the conch, rosary, incense burner, lamp, silk streamer, necklace, food vessel, amṛta, fruit, cymbals, garment, vajra, and lotus. Sometimes, having set aside the eight goddesses such as Dhūmā and the eight vases, as well as the four such as the wish-fulfilling jewel, the maṇḍala of the Mind is like the glorious Guhyasamāja itself, with twenty-five deities. Having understood that these are the powers of one's own mind, the yogi should meditate upon them. When the supreme mind becomes the coemergent essence of Vajrasattva, then even for the Protector who resides [therein], there is no fault of partiality. "There is no [partiality]," the Great Sage has said. Alternatively, for the sake of the empowerment, one may omit the outer wheel of the maṇḍala. Here, the wrathful kings Uṣṇīṣa and Sumbharāja should also be placed in the upper and lower [directions]. Through six months, the six [links] beginning with ignorance, up to the link of contact, and the seventh, feeling, are projected as the maṇḍala of the central channel. In that, the emanation wheel abides as the nature of the sixty ghaṭikās.
In the eastern and other directions are Carcikā and the others, who bear vajra names. They possess various faces and fine ornaments, have three eyes, and four arms. They embrace with their hands the lords Indra, Brahmā, Īśvara, the elephant-faced one, the asuras, Viṣṇu, Yama, and Nirṛti, who belong to other families.
The pretas, the red ones, and the lords of the ḍākinīs; the buffalo, the serpent, the eater, the elephant, the swan, the bull, and the lion—upon these are the eight lotuses, clearly situated in their respective directions. In the cardinal and intermediate directions, red and white, in the center of the lotuses, free from moon and sun, they abide in the sa-ga posture, possessing characteristics of identical color. The hosts of goddesses, eight by eight, surround them in a playful stance upon the petals.
Carcikā holds a curved knife, a spear, a skull-cup, and a khaṭvāṅga. Viṣṇu-mātṛ holds a wheel, a staff, a lotus, and is marked by a conch. Vārāhī’s weapons are a supreme staff, a sword, an iron chain, and a shield. Kumārī holds a divine spear, a hook, a noose, and is marked by a jewel. Vajreśvarī holds a vajra, an arrow, a bell, and a bow. Brahmāṇī holds in her hands a lotus, a Brahmā-staff, a water-pot, and an alms-bowl. Rudrāṇī holds a trident, a ḍamaru, a khaṭvāṅga, and is marked by a snake. Mahālakṣmī holds a lotus, a rosary, a lotus, and is marked by a jewel.
Next, the garland of names of the goddesses on those petals shall be explained: Bhīmā, Rudrā, Kālī, Daṃṣṭriṇī, and Jvālāmukhī.
Vāyuvegā, Pracaṇḍā, Ākarṣaṇī, and Mahānāsā. On the petals of the principal Viṣṇu are Śrī, Māyā, Caṇḍā, Svastikā, Vijayā, Śrījayā, Śrījayantī, and Śrīcakriṇī. On the petals of Vārāhī are Kaṅkālī, Kālarātrī, Kruddhā, Kālajihvā, Karālinī, Kṛṣṇā, Caṇḍā, and Virūpā. On the petals of Padmā are Anaṅgā, Kumārī, Mṛgādhipagāminī, Ratnamālā, Sunetrā, Aṣṭamikā, Bhadrā, Vajraprabhā, Vajradehā, Kanakavatī, Urvaśī, Citralekhā, Jvālāmukhī, Aśokā, and Sulocanā. On the petals of Vidyut are Vedavādinī, Padmanetrā, Jāhnavī, Mati, Vāgīśvarī, Gītā, and likewise Vidyut and Smṛti. Wherever Caṇḍā is the principal, there are Gaurī, Gaṅgā, Nityā, Tvaritā, Uddhāriṇī, Sūcī, Piṅgalā, and Kṛṣṇā. Śrīgaurī, Candrarekhā, Candrānanā, Haṃsavarṇā, Dharaṇī, Padmeśvarī, Tārākṣī, Vimalā, and Śaśadhārī—these thirty-six goddesses, equal in number, are the Kāminīs and Kāminīpṛṣṭhagāminīs. On the parapet of the maṇḍala of Speech and Body, they each have one face and illuminate their respective directions. In each direction there are nine forms, seated beautifully in the lalita posture. In the east, they hold a sword and a shield; in the direction of Yama, they hold a bow and an arrow; in the direction of the Nāgas, they hold a wheel and a conch; and in the direction of Kubera, they hold a hammer and a lotus.
The two families of the upper and lower [directions] are held to hold a curved knife and a skull-cup; they are the goddesses of Slaying and Generation, located at the base or the top of the archways. As for that by which these are generated, I have not explained it here for fear of prolixity. From the eighth month, the limbs of the burning [process] emanate the maṇḍala of the body. Through the purification of the channels of the wheels of action and activity, and from the purification of the months such as the black [fortnight], twelve deities arise therein. Possessing the names of the first Vajra, they purify the authentic wisdom as before. Starting from the right of the eastern gate, they are like Ākāśagarbha and the others, in the sounds and on the sides of the gates. At the gates, the gatekeepers reside on the backs of their respective mounts. In the cardinal and intermediate directions, red and white, they are radiant with filaments and anthers. Upon lotuses devoid of moon and sun, they sit in the vajra posture, colored according to their own directions, facing the non-dual insight. On the twenty-eight petals, they stand in the playful dance posture. All have four arms and are surrounded by goddesses with identical colors and hand-symbols. The red preta [is in the southwest], the black Nirṛti [holds] a sword, a curved knife, a shield, and a skull-cup. On the deer is the Wind God, with a tree, the flower of Indra, an indranīla, and a red utpala. On the buffalo-lotus is Yama with a club, holding a sword, an iron chain, and a noose. On the goat-lotus is Agni with a spear, holding a staff, a lotus, and a water-born [flower]. Ṣaṇmukha is on a peacock with a śakti, a spear, a jewel, and a mirror. On the elephant-lotus is the Yakṣa.
Holding a jewel, a club, a mongoose, and a conch, he dwells upon the elephant Airāvata. Holding a vajra, a bell, a bow, and an arrow, Brahmā dwells upon a lotus supported by a swan, holding a rosary, a lotus, and a water-pot. On a lotus supported by a bull is Rudra, holding a trident, an arrow, and a snake-bow. On a lotus supported by a makara is the Ocean, holding a noose, a jewel, and a double-edged sword. On a lotus supported by a rat is Gaṇeśa, holding a battle-axe, a supreme vajra, a noose, and a jewel. Viṣṇu, dwelling upon the wind-god, holds a discus, a club, a lotus, a fivefold birth, and a conch. In accordance with the meaning of the Paramasaṃhitā, these mudrās arise. The rākṣasī, the fierce goddess, Yāminī, Varuṇī, Mahālakṣmī, Vasudhārā, Vāyu, Vidyut, Gaurī, Vārāhī, Kumārī, and Śrī—these are to be shown in the maṇḍala lotuses as described. Viṣṇu, Yama, Hara, and Vasudhara are respectively green and blue. According to the nature of the upper and lower families, or as desired, the mothers are also mentioned. Even for those mudrās whose forms were not explicitly described, one should use the very names as stated; for the facing mudrās, other weapons of the same family are intended. The names of those goddesses on the petals end in the syllable vajra. For the four and eight petals, the names to be spoken are those that will be explained. From the nature of the channels of the palms, soles, crown protuberance (uṣṇīṣa), and the anus, there are the six wrathful gatekeepers.
Their goddesses are also perfectly emanated. In the direction of the god [Indra] is Nīladaṇḍa, possessing a sword, a vajra, a shield, and a snake. In the direction of Yama is Takkirāja, possessing an arrow, a hook, a bow, and a noose. In the direction of Varuṇa is Mahābala, possessing a wheel, a staff, a conch, and a jewel. In the direction of Kubera is Acala, possessing a mallet, a spear, a lotus, and a mirror. In the direction of Īśāna is Uṣṇīṣin, possessing an axe, a trident, a snake-noose, and a khaṭvāṅga. Sumbharāja has four arms, possessing a curved knife, a vajra, a skull-cup, and a bell. These [deities] stand in the posture of right leg extended, each seated upon a chariot of their respective insight-consorts. They are drawn by seven [beasts]: a pig, a horse, an elephant, and a five-faced lion, possessing the colors of the directions. The chariots of the zenith and nadir are green and blue, drawn by seven garuḍas and blue lions with eight legs. Their insight-consorts are also emanated: Mārīcī, Cundā, Śrīvajraśṛṅkhalā, Bhṛkuṭī, and the extremely blue Caṇḍākṣī, along with the fierce goddesses of other families. In the ninth month, the twenty finger-joints are the ten pure nāga-lords, and the Caṇḍikās are perfectly emanated. In the channels of the archway pillars, in the four pairs of squares, are the nāgas: in the directions of wind, fire, earth, and water, they possess vases, vajras, lotuses, and jewels. In the east are Padma and Karkoṭaka; in the south, Vāsuki and Śaṅkhapāla; in the west, Takṣaka and Mahāpadma; and in the north, Kulika and Ananta. The nāga-lords are known as Vijaya and Jayanta.
These should be meditated upon by the lord of yogis in the sky and beneath the earth, within the maṇḍala of space and wisdom. Their heads are covered by hoods, and they possess the colors of their respective directions. Adorned with all ornaments, they all abide upon vajra seats. For the sake of supreme bliss, the dog-faced goddess and the others become the fierce mudrās. These, such as the lotus and so forth, according to the manner of the method, possess one face, two arms, and the five mudrās, and are adorned with garlands of human heads. Their bodies are adorned with garlands of human bone and skull garlands with silk pendants. Clad in garments with hair flowing loose, they hold curved knives and skull cups. Upon their respective mounts, they abide in the circular posture of the wheel. Between the fire and wind Cakravāḍa mountains, in the charnel grounds, are the mounts: in the east, the rhinoceros; in the southeast, the bheruṇḍa; in the south, the bear; in the southwest, the crane; in the west, the lion; in the northwest, the blue-eyed [animal]; in the direction of the Lord of Wealth (North), the yak; and in the northeast, the one with the face of an anus. The dog-faced goddess pierces with a spear; the crow-faced goddess eats the leftovers; the pig-faced goddess is at the cremation ground; the vulture-faced goddess is in the fierce battle; the jackal-faced goddess is at the stench of pus; the garuḍa-faced goddess is where [the corpse] is eaten by snakes; the tiger-faced goddess is with the bones; the sheep-faced goddess is at the death of a child. Above all, in the sky, and below all, in the subterranean realm, one should meditate on Anila and the eight-legged chariot.
At the edge of the wind-circle on all sides, the practitioner should meditate upon a host of thirty-five million bhūta spirits, possessing various complexions and weapons. Having thus visualized the glorious Kālacakra, one draws the sentient beings dwelling in the six realms of existence into the three maṇḍalas of the supreme secret maṇḍala. The Buddhas, such as Vairocana and the rest, together with their elements, are then absorbed into the heart. Melting into bodhicitta, they are perfectly emanated from the vajra. Contemplating that they are being empowered by that bodhicitta, at the very moment of contact, the seeds of melting and so forth, by their very nature, become the forms of the deities with various complexions and weapons. Possessing the nature of wisdom and method, filled with the bliss of great joy, one becomes the identity of the maṇḍala of one’s own body. Because the various consonants are endowed with vowels, and because they possess the nature of all consonants without exception, through the process of individual withdrawal, they become the syllable kṣa. Endowed with the thirty-two vowels, they become the seed syllables: kṣa kṣi kṣṛ kṣu kṣlṛ; kṣā kṣī kṣṝ kṣū kṣlṝ; kṣe kṣai kṣar kṣau kṣal kṣaṃ; kṣā kṣai kṣār kṣau kṣāl kṣāḥ; kṣha kṣva kṣra kṣla kṣla; kṣhā kṣvā kṣrā kṣlā kṣlāḥ. The aggregates, elements, faculties, objects, and the faculties of action and their activities become the thirty-two marks. As it is said in the Root Tantra: "Whatever sentient beings are in the Buddha-fields, generated by the nectar of the samaya of the three bodies and touched by the glory of the vajra—all of them are likewise Tathāgatas."
The three vajras attain wisdom; here, one becomes a perfect Buddha. Having meditated, they are then each dissolved into their own respective realms. Thus it is said.
The emanation of the life-force of the branches of existence is described as the birth of the vajra speech. At the uṣṇīṣa and the navel is Hoḥ; at the forehead, throat, and heart are Oṃ Āḥ Hūṃ. By the lights of the syllable Hoḥ at the navel, the glorious Vajra-holder, together with Prajñā, in the lotus of great bliss, melts into seminal fluid through the passion of Prajñā. Seeing this, with a mind of unease, Tārā and the others exert themselves intensely. Possessing the supreme nature of loving-kindness and so forth, in order to engage in the welfare of beings, they offer praise with melodious songs and sing hymns to the Teacher.
"I, Locanā, am the mother of beings and the abode of the yogi’s niṣyanda [result]. By the nature of my maṇḍala, arise as Kālacakra and fulfill my desire!"
"I, Māmakī, am the sister and the abode of the yogi’s vipāka [result]. By the nature of my maṇḍala, arise as Kālacakra and fulfill my desire!"
"O Pāṇḍaravāsinī, I am the daughter and the abode of the yogi’s puruṣakāra [result]. By the nature of my maṇḍala, arise as Kālacakra and fulfill my desire!"
"I, Tārā, am the niece and the abode of the yogi’s vaimalya [result]. By the nature of my maṇḍala, arise as Kālacakra and fulfill my desire!"
Having experienced the maṇḍala of emptiness, with the intention of liberating beings, the maṇḍala of body, speech, and mind—
"May the Protector of Beings inspire us!" Thus it is said. Tārā is the nature of loving-kindness; Māmakī is the embodiment of compassion; Pāṇḍaravāsinī is the nature of joy; and Locanā possesses the body of equanimity. Vajradhātvīśvarī is the pervasive lord of all. In sequence, Locanā and the others sing songs; the sequence of the results concordant with the cause and so forth is as follows: the essence of mind, body, speech, and wisdom is invoked by the vajra songs. Having heard them, he perceives the three realms as being like a magical illusion. Then, as before, by means of the essence of the seed-syllables and so forth, the pervasive lord is to be fully assembled; the emanation of the maṇḍala is likewise. Abiding in the tenth month, the fivefold manifest complete awakening is the characteristic of generating the body. This is the first branch of approach. Later, one should also meditate in that way: oṃ suviśuddhadharmadhātu-svabhāvātmako ’ham.
The second branch of approach arises from the cause of generating speech. The syllable suṃ is to be placed as before between two hoḥ syllables. Truly arising from body, speech, and mind, it possesses the characteristics of the moon, sun, and Rāhu. Below and above is the fire of time; these are the three wisdoms. By their light, one should visualize oneself melting like the moon. Having seen this, there is an invocation here as well, and all the rituals are as before. One is for the sake of the emergence of the life-force; the other is for the sake of generating bliss at the end of the sixty-four years. For those born from a womb, it is the life-force wind.
Just as the elements are generated, and consciousness is fully awakened, so too Locanā and the others [arise] within the wisdom-vajra maṇḍala. The mind relying upon the Śaṅkhinī [channel] causes the five maṇḍalas to flow for the sake of the welfare of beings. The Vajra-holder, possessing the great vajra, hears the song; having cast off the form of the seminal fluid, he is embraced by the Vajradhātvīśvarī as the maṇḍala of emptiness flows. Instantly, the Youth arises together with Viśvamātā. For children, the ten winds, such as the life-force wind, definitely flow; this is the characteristic of the perfected body within the samaya maṇḍala. This is the King of Maṇḍalas, known as the supreme absorption. The branch of near-attainment is the entry of the wisdom-being (jñānasattva). Through the distinction of the perfect awakening of the objects and faculties of the child, speech is manifestly perfected. One should know the two types of generation stage: egg-born and womb-born. These are the generation of the world-system and the generation of human beings. That which is generated in an instant is the miraculously born. The Victorious One taught that as the generation stage according to the inclinations of sentient beings. Wherever the generation stage is practiced, the web of conceptualization is abandoned; it is described by such words as "arisen from space, self-arisen." The life-force of the newborn child abides in the central channel, the avadhūtī.
Emerging from that, the six sense faculties, together with consciousness and their objects, engage intensely; therefore, the wise should emanate the blue light of Vajravega. Mounted upon an eight-legged chariot, arisen from the syllable HŪṂ and the vajra, its sharp rays of light pervade the sky. Having the nature of being protected by the protection wheel, the Lord, who brings an end to Māras and afflictions, summons the wisdom wheel. Piercing the navel with a hook and terrifying them with various weapons, he binds the twenty-four hands with this lasso. Having accomplished the practice, one should meditate on them returning to their own places. The various objects of the childish are the characteristics of all things. Just as consciousness enters the innate abode after being stirred, the eyes, body, tongue, and nose faculties born from the ālaya-vijñāna are respectively the pure ones: Mūrcchanī, Stambhanī, Māninī, and Atibalā. They are to be inserted, bound, and likewise pleased and made of one taste. The sequence is JAḤ HŪṂ BAṂ HOḤ; the hook, vajra, lasso, and the staff arisen from the bell and the syllable HRĪḤ are their seed-syllables and signs. Having likewise made excellent offerings as before, one should meditate on the wisdom wheel and the samaya wheel quickly becoming one according to the ritual. The seed-syllables of the Father and Mother are HŪṂ and PHREṂ. The aggregates, elements, faculties, and objects, short and long, qualities and so forth—these are OṂ and ĀḤ, the expanse of reality. HAṂ and HAḤ are the extremely blue uṣṇīṣa.
Ha Hā are the fierce Ghasmari and Cundā. Yaṃ Raṃ Vaṃ Laṃ are the four wrathful deities. Lāḥ Vāḥ Rāḥ Yāḥ are the wrathful goddesses. Ya Ra La Va are Nīladaṇḍa, Takkirāja, Mahābala, and Acala. The protection wheel is explained elsewhere. Lā Vā Yā Rā are the wrathful goddesses. A Aḥ Ā Aṃ Ha Haḥ Hā and Haṃ are in the cardinal and intermediate directions respectively. Kṛṣṇadīptā and the others, as well as Dhūmā and the others. Oṃ Āḥ Hoḥ Hūṃ are in sequence. The Cintāmaṇi and the others. Hi Hī Hṛ Hrīḥ Hlīḥ Hlīḥ Hu are for the vases. Ha Kṣa Haḥ Kṣaḥ Hā Kṣā and Haṃ Kṣaṃ are for Carcikā and the others in sequence. On the two petals in front and behind the cardinal lotuses, Hi Hī, Hṛ Hrīḥ, Hlīḥ Hlīḥ, Hu and Hū are placed. On the two petals in front and behind the intermediate lotuses, Kṣi Kṣī, Kṣṛ Kṣṝ, Kṣlīḥ Kṣlīḥ, Kṣu and Kṣū are placed. On the remaining petals of the cardinal lotuses, Ya and the others, distinguished by the short vowels, are the six. On the remaining petals of the intermediate lotuses, Ya and the others, distinguished by the long vowels, are the six. The six classes beginning with Ca, the Yaṇ class, and the Ha Kṣa class, together with the visarga and the bindu, are for the Kāma and the Kāmācāra assemblies. On the twelve centers of the lotus of the Body Maṇḍala, for Nairṛti and the others, are Caṃ Chaṃ, Ṭaṃ Ṇaṃ, Taṃ Naṃ, Paṃ Maṃ, and Kaṃ Ṅaṃ Saṃ Ḥkaḥ. On the petals, starting from the outside, the six pairs of long and short vowels beginning with Ña Ñī should be arranged.
Jṛ is the wisdom consort at the navel; ca and so forth are in the lotus of the wind god. These arise with the long vowels; this is from the division of withdrawal. Jṛ is the wisdom consort at the navel. One should meditate on the stacked seed syllables of the goddesses, such as Śvānāsyā and the rest. In the east, the ka-class is stacked; in the south, the pa-class topped by la and ending in kṣa; in the west, the ya-ṇa topped by la and ending in ta; in the north, the ta-class. At the corners are ca, ṭa, ta, pa, and so forth; these are the seed syllables stacked on all sides. The Hūṃ of the Victors and the Kṣū of Vijayā, the extremely blue Vajralocanā, together with the visarga and the bindu, are the stacked first classes of ka and sa. These are the various seed syllables of the thirty-five million bhūtas without exception. Here, the newborn infants definitely pass through three states: waking, dreaming, and deep sleep. Therefore, the body and so forth are blessed. At the forehead, throat, heart, navel, secret place, and uṣṇīṣa, one blesses them in sequence with Oṃ Āḥ Hūṃ Hoḥ Svāhā. This very blessing is like a mother embracing her child. Likewise, the lord yogi should bathe the assembly of goddesses. At the forehead, upon a moon arisen from Aṃ, is an eight-spoked wheel arisen from Oṃ. From Aḥ arises the white Vajra Body, with three faces—black and red on the right and left—and six arms. One should visualize him holding a wheel, a vajra, and a lotus in the right hands, and a sword, a bell, and a jewel in the left. Together with Wisdom, he wears matted hair. He is emitted from the forehead.
By that, the entire sky is filled. Having performed the activity of teaching the Dharma to those to be trained by the Vajra Body, he draws them back and places them in front. Then, one should offer a supplication for the sake of the empowerment.
In the interim, [one should offer] the [offerings].
"O Vajra Body Holders, please bestow the empowerment upon me. May the goddesses born from the Body family empower me with vases filled with amṛta and also grant their blessings."
Having placed the Vajra Body upon a moon maṇḍala at the forehead, one should recite these two verses of supplication:
"O glorious Vajra Body Holder, through meditating on the three indivisible vajras, may you today make me a locus of the blessings of the Vajra Body. O Buddhas residing in the ten directions, through meditating on the three indivisible vajras, may you today make me a locus of the blessings of the Vajra Body."
At the throat, from the syllable repha (ra), a sun arises. From the transformation of the syllable a, an eight-petaled red lotus appears. Upon that, one should meditate on the Vajra Speech. Together with Prajñā, his central face is red, the left is white, and the other is black. In his right hands are a lotus, a vajra, and a wheel; in his left hands are a jewel, a bell, and a sword. Having emanated him as before, the remaining [deities] are distinct in name only.
Likewise, from a drop at the heart, a blue Rāhu maṇḍala arises. From the syllable hūṃ there, a five-pronged vajra is perfectly generated. From the total transformation of that vajra...
One should meditate on the Vajra of Mind. From the principal face, together with insight, the others are red and white. In the right hands are a vajra, a wheel, and a lotus; in the left hands, a bell, a jewel, and a sword. Having emanated them as before, everything has not been written in detail. Then, with this single mantra, one should maintain the pride: OṂ SARVA-TATHĀGATA-KĀYA-VĀK-CITTA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. In the same way, the syllable HOḤ is at the navel of the Wisdom Consort; the syllable SVĀ at the secret place; and the syllable HĀ at the uṣṇīṣa. One should arrange the six families. Because the dharma of the single fluid is method, it is the three families. By the nature of the dust and the fluid, the six families of Wisdom arise. Immediately after that empowerment, one should seal with the lords of their respective families. One should know that all the sealing Buddhas hold the uṣṇīṣa and the dharma robe. Here, Vajrasattva also becomes blue, similar to Akṣobhya. The Buddhas are sealed by consciousness; the Buddhas are sealed and born from the Buddhas. Wisdom is sealed by consciousness; consciousness is sealed by wisdom. This is the supreme King of Actions, the characteristic of the generation stage as long as it lasts. Thus, the Vajra-holder is the maṇḍala of all the three realms. In the external, the body, and elsewhere, they are the emanation and reabsorption. Within the classes of entities, they abide perfectly like the element of space. That which abides in the three realms of existence does not become impermanent.
Because the collection of elements is impermanent, just like a magical illusion, those with minds that do not know how to see the equality of the permanent and the impermanent are taught the sādhana of the Vajra-holder through worldly truth for the sake of purification. The Victor taught [the forms] with a single body and consort, or with nine goddesses, or with twenty-five-fold identities and so forth, according to the inclinations of those to be trained. Here, in the nature of the mind, there is no object of accomplishment whatsoever. Any object of accomplishment that a practitioner of the Vajra-holder [seeks] is an error. Therefore, one's own mind, free from stains, should be made the principal of the maṇḍala. Now, the yoga of the subtle bindu and so forth, as well as the recitation, will be explained. Because the bliss of the bindu arises completely in humans from the sixteenth year, the perfection of the supreme bindu of the mind is called the "yoga of the bindu." Focusing on the bliss of emission is called the "subtle yoga." Humans holding hands and bestowing the wisdom consort (prajñā)—the yogi of dull faculties and so forth [employs] the action seal (karmamudrā) and the wisdom seal (jñānamudrā); these two yogas and their recitations should be explained according to the Root Tantra. To a sixteen-year-old or a knowledgeable woman, adorned with beauty and youth, one should first provide proper training, and after conferring empowerment, begin the practice. The blessing of body, speech, and mind is to be placed on the forehead and so forth. Svāhā is the secret great uṣṇīṣa; then, the lotus is thoroughly purified. The sublime letter A is on the eight-petaled [lotus].
By the syllable HŪṂ, one possesses the vajra. Likewise, from the movement of the wisdom lotus together with the vajra, one should meditate on one’s own vajra as having five prongs by means of the syllable HŪṂ. In its center, an eight-petaled lotus is thoroughly visualized by means of the syllable ĀḤ. Having thus prepared the vajra and lotus, one abides within the lotus. Thus, with the pride of the Vajradhara, one should utter HŪṂ and PHAṬ while maintaining the grasp. Having placed the liṅga in the bhaga, one should not emit the bodhicitta. One should meditate on the three realms without exception as the form of the Buddha. OṂ SARVA TATHĀGATĀNURĀGAṆA VAJRA SVABHĀVĀTMAKO ’HAṂ. By the blazing of the inner heat (caṇḍālī) at the navel, the five Tathāgatas are incinerated, and Locanā, Māmakī, and the others are also incinerated; then the "hare-marked" (moon) syllable HAṂ drips. That which has the nature of the nectar-fluid drips in the form of a drop. This is known as the yoga of the drop, holding the drop of sixteen halves. This is known as the subtle yoga, which ascends through the concordant [results] and so forth. This Śaṅkhinī is the Great Seal (mahāmudrā); she is thoroughly described as the inner heat. Above the navel is the Ḍombī, the avadhūtī, the nose of humans, which causes the five maṇḍalas to flow, having the nature of the five light rays. That which is known as the "mustard seed" at the tip of the nose is explained as prāṇāyāma. Having thoroughly known the three realms without exception and the three states of existence, the cessation of the life-force is the "mustard seed" [yoga]. That, moreover, is both with cause and without cause. The withdrawal (pratyāhāra) is the Great Seal.
The characteristic of empty space is such that the mind, when directed toward it, appears in that direction. At the end of the signs, whatever lines appear, therein are the forms of the stable and the moving. That too is the concentration of the yogi and so forth—thus it is said. In that way, through the various aspects and so on, by distinguishing them according to the pith instructions, from the primary drop of joy, the Body, Speech, Mind, and the Fourth are renowned. Through the sequence of the concordant cause and so forth, the Tathāgatas appear just as they have come. At the forehead and so forth, and at the navel and so forth, within the self-nature of the wisdom source of phenomena (dharmodaya), when even a subtle drop knows the three worlds of the three times, it brings about the vision of the ultimate reflected image at the end of the signs such as smoke. The emanation of the yogi’s maṇḍala wheel and likewise the emanation of children and so forth for those in saṃsāra—that is the great accomplishment. The mantra recitation inseparable from the body is explained as prāṇāyāma. The channels of body, speech, and mind are in the right, left, and central [channels]; the indestructible sound, like lightning, is recited in that way by the six branches. Individual withdrawal, concentration, prāṇāyāma, retention, recollection, and absorption are held to be the six branches of yoga. With the supreme breath of the central channel and the fragrant water, one should always worship the vidyāmantra. Especially the messenger of time—for the yogi who desires common accomplishments, even through the rituals of the rosary and so forth, [this is the method].
Recite while remaining in constant meditative equipoise. For the performance of all activities, apply the four vajras and the svāhā at the end of the world-realms. Whenever the yogi becomes weary of recitation or the mind becomes distracted, one should offer praise with the "Supreme Bestower" (Varada-vajrā) and other verses, and perform a thorough offering. Then, visualize at the crown of the head (uṣṇīṣa), the throat, the heart, the navel, and the secret place, vajras with four, sixteen, and thirty-two prongs, respectively. Having visualized these, they should be requested to depart into the center of the navel. Likewise, into the wheels of activity and action, the thirty-spoked and the five-pronged vajras should be requested to depart as appropriate. The conch, the gaṇḍī, the jewel, the tree, and so forth, along with the deities of the aggregates and elements, should be requested to depart into the abode of great bliss (mahāsukha). The twelve sense bases (āyatana) and the wrathful deities, Caurī and the others who reside in the chariots, the goddesses such as Mārīcī, the nāgas, and the dog-faced goddesses (śvānāsyā) and so forth, should be requested to depart as appropriate. During the three sessions, the yogi should properly purify the five nectars (pañcāmṛta) according to the previously explained ritual and offer the torma. The lord of yogis should also satisfy himself every day; while in the cross-legged posture, the teeth should be slightly parted and the tongue moved. Alternatively, visualize a white drop at the forehead and rest completely. With Oṃ Āḥ Hūṃ Hoḥ abiding in sequence, perform the purification, realization, blazing, and transformation into nectar. With the thumb and ring finger, using a drop of wine from the vessel, draw a triangle on the outside and a circle in its center.
Brilliantly clear like the form of the sun,
In its center, having meditated upon the wisdom
Cakra, the supreme of the three realms,
One should strive in the rites of satisfaction and so forth.
Likewise, for the inner maṇḍala as well,
As before, with food and ablutions,
One is empowered by the assembly of goddesses.
At the time of sleep, one enters into emptiness;
At the time of rising, one is exhorted by song.
One should constantly remember the vajra yoga
Of the glorious Kālacakra.
To the lords of the land and lords of the village,
One should give the torma according to the ritual.
To Hārītī, two morsels of food;
To the messenger goddesses, the first portion
Of the morsels should be placed upon the ground.
The leftovers are for the bhūtas;
One should recite the verses of giving.
If a lord of yoga who has not attained yoga
Should, through the power of a wavering mind,
At some point pass away,
May he be born into a most excellent family
In the glorious world of humans.
There too, possessing the yoga practiced before,
With the vast yoga of wisdom,
May he practice once again,
And through the perfect accumulation of the two collections,
May he certainly attain the wisdom
Of the supreme, unchanging state,
And never be born anywhere else.
Thus it is said. Regarding the ritual of the vajra master,
Whatever preliminary efforts are to be made,
This means for accomplishment, according to the knowledge
Of the author of the extensive commentary,
Is called the "Brilliant Yoga."
Through the vast merit I have gained
By writing this along with the instructions of the learned,
May all beings swiftly attain the great, unchanging bliss
And become the glorious Vajradhara himself.
The Sādhana of the Great Madhyamaka, which is the principal [work] encompassing all the stages of generation for the one renowned as the Ādibuddha, the glorious Kālacakra, composed in the presence of the Paṇḍita Maitrīpa, is complete. The length of this source text is slightly more than four hundred [verses]. Regarding the translation of this text into the Tibetan language: at the command of the glorious holy guru, the Fourth Holder of the Red Crown, the crown ornament of all beings including the gods—who, cherishing the precious teaching of the Sugata, possesses the inconceivable jewels of the qualities of scripture and realization, and is inseparable from the Lord of Sages—[he said], "Translate it well!"
In accordance with that, the ruler who honors the precious teaching with devotion, the great official and Dharma-possessor Ponchen Kunga Rinchen Gyalpo, provided the necessary conditions. Then, the translator of Zhalu, the monk Chökyong Zangpo—who has understood a portion of the grammatical treatises of the Sanskrit language and has realized the manner in which the holy Dharma was translated by the sublime beings of the past through inference—completed the translation, edited, and finalized it in the garden of the estate of Lhundrup Ling, the center of the two systems, on the sixteenth day of the month of Śrāvaṇa in the year of the Zilnon [Iron-Horse]. The scribe was the spiritual friend known as Lama Sherab Phakpa.