Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a technical manual for the realization of the Kālacakra system, integrating subtle body physiology, meditative absorption, and the transformation of consciousness. The text argues that the physical body and the mind are not distinct from the enlightened state, mapping the five wisdoms and various deities onto the cakras, channels, and aggregates. It moves from the anatomical description of the central channel and the uṣṇīṣa-cakra to the precise manipulation of winds (prāṇāyāma) and the identification of specific syllables within the body. The work commits the reader to a rigorous path of purification and samaya (vow) adherence, asserting that the attainment of the sahajakāya (innate body) and the clear light of the dharmakāya is contingent upon the union of bliss and emptiness. By synthesizing citations from the Guhyasamāja and other tantras, the text positions the Kālacakra practice as a comprehensive method for transcending conceptual elaboration and achieving the state of the Great Vajradhara.
Provenance
About this text
A sādhana entitled the Ornament of the Essence of the Glorious Kālacakra, the Śrīkālacakragarbhālaṅkārasādhananāma is a work of the Non-dual Tantra tradition. Attributed to the Indian author Paiṇḍapātika, the text was translated into classical Tibetan by Bhadrabodhi and bod kyi lo tsa ba gyi jo zla ba’i ’od zer. It is preserved in the Tengyur, volume པ, where it extends over twenty-one pages. The work enacts a technical process for the realization of the Kālacakra system, integrating subtle body physiology and the transformation of consciousness. It maps the five wisdoms and various deities onto the cakras, channels, and aggregates, moving from anatomical descriptions of the central channel and the uṣṇīṣa-cakra to the manipulation of winds and the identification of specific syllables within the body. By asserting that the physical body and mind are not distinct from the enlightened state, the text positions the attainment of the innate body and the clear light of the dharmakāya as contingent upon the union of bliss and emptiness. A scholar or serious reader consults this work today to examine its synthesis of meditative absorption and the rigorous path of purification and vow adherence required for the realization of the sahajakāya.
Sanskrit title
Śrīkālacakragarbhālaṅkārasādhananāma
Indian author
Paiṇḍapātika
Tibetan translators
Bhadrabodhi, bod kyi lo tsa ba gyi jo zla ba’i ’od zer
Cite thisAnuvāda, “A Sādhana called “The Ornament of the Essence of the Glorious Kālacakra”” (Toh 1365), machine draft, 2026.https://naxiai.com/tibetan/works/toh1365
Summary & commentary
Significance
The work is significant for its detailed synthesis of the 'six-family' deity system with the subtle body, illustrating the intersection of physiology and metaphysics in Indo-Tibetan tantra. For the modern reader, it serves as a primary example of how tantric systems utilize a somatic map to facilitate the transition from conventional perception to non-dual awareness.
Structure
Passages
Section
Description
2-12
Subtle Body and Physiology
Descriptions of the channels, cakras, the distribution of syllables, and the movement of the winds.
13-22
Meditative Theory and Stages
Discussion of the stages of bodhicitta, the nature of the various kāyas, and the experience of joy and clear light.
23-26
Wisdom and Realization
Analysis of the five wisdoms, the śūraṅgama-samādhi, and the purification of the aggregates.
27-29
Ethics and Accomplishment
Instructions on the samaya relationship with the guru and the consequences of violating these vows.
Themes
Subtle Body Anatomy (2-12)
Non-duality and Consciousness (4-7)
The Five Wisdoms (25-26)
Samaya and Guru Devotion (27-29)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana called “The Ornament of the Essence of the Glorious Kālacakra”·
In the language of India: Śrī-kālacakra-garbha-alaṃkāra-sādhana-nāma. In the language of Tibet: Dpal dus kyi 'khor lo'i snying po'i rgyan zhes bya ba'i sgrub thabs (The Sādhana Entitled the Ornament of the Essence of the Glorious Kālacakra).
Homage to the Blessed One, the Great Glorious Vajradhara, the sovereign of all the Sugatas of the three times.
Homage to the Lord of the two truths of Kālacakra: the profound Dharmakāya, the complete Sambhogakāya, and the Nirmāṇakāya for the sake of the faith and devotion of beings; homage to the state of equality.
Kā is the unchanging peace; la is endowed with power in this; ca is the very movement of the mind; kra is the binding by the families. Homage to the three wisdoms.
Having realized all as a dream, there is no lack of knowledge; you know with total clarity. Arising from the very Dharmadhātu of the mind, homage to the wisdom-mind.
The speech and mind of the Dharmakāya, the speech and mind of the Sambhogakāya, and the body, speech, and mind of the Nirmāṇakāya—I bow to the union of these as a single wisdom.
Regarding this practice of the glorious Kālacakra: because sentient beings of this age of conflict do not know the way to desire wisdom, they say, "I am learned," and deceive the simple-minded. The deluded and arrogant are filled with pride upon merely seeing a volume. They despise the Guru who is like a Vajradhara, and immediately upon death, they go to the Vajra Hell. Therefore, I shall write this Ornament of Kālacakra.
In that regard, first of all, one abides in oneself; within the body of the yogi are the six elements. In the six cakras are the lalanā and the rasanā, and...
The central avadhūtī channel, together with the three channels, is situated there. In the center of the five channel-petals of the uṣṇīṣa-cakra, the classes of a, ku, and ha, the aggregate of consciousness, the space element, the ear faculty, phenomena (dharma), the bhaga, and the semen—these are generated as their characteristics and nature. In the forehead, within the sixteen channel-petals of the mahāsukha-cakra, the classes of u, pu, va, and va, the aggregate of perception, the water element, the tongue faculty, the object of form, the foot faculty, grasping, and these are generated. In the throat, within the thirty-two channel-petals of the saṃbhoga-cakra, the classes of ṛ, ṭu, ra, and ṣa, the aggregate of feeling, the fire element, the eye faculty, taste, the hand faculty, walking, and these are generated. In the heart, within the eight channel-petals of the dharma-cakra, the classes of i, cu, ya, and śa, the aggregate of formations, the wind element, the nose faculty, the object of touch, the speech faculty, the excretion of feces, and these are generated. In the navel, within the sixty-four channel-petals of the nirmāṇa-cakra, the classes of lṛ, tu, sa, and la, the aggregate of form, the earth element, the body faculty, smell, the excretion of feces, the faculty of excretion, and speech—these are generated. This is what is called "the five syllables of great emptiness." Sixth, in the thirty-two channel-petals of the secret cakra, the aggregate of wisdom, and—
The element of wisdom, the mental faculty, sound, the supreme faculty, and the emission of urine—these are what are produced. Their equal taste and merging into a single production is the essence of the six-syllable empty drop. The five aspects of insight, having the form of the letter E, are of the nature of the aspect of method, the letter Vaṃ. Regarding this, the Blessed One said in the Root Tantra:
"E and the lotus, the expanse of space, the bhaga, the source of phenomena, the water-born; the seat of the letters, the Vajra-holder has entered. This was taught within my own tantra. The Vajra-holder, Vaṃ, Vajrasattva, Vajrabhairava, Īśvara, Śrī Heruka, Kālacakra, the Primordial Buddha, and so forth—by these names, and by the names of Viśvamātā, the characteristics of the abode and the support, and the supported, have been taught. This is according to the inclinations of sentient beings. The Teacher, the Omniscient Vajradhara, seated upon the lion throne, the Teacher Kālacakra, was requested by you, Sucandra." Thus he spoke.
The "one" is the nature of the single mind, the identity of consciousness. Regarding that, some assert eight consciousnesses, some assert six, some assert three, and some assert nine, including the root consciousness. In the definitive sense, consciousness is only one and not many. This is evident through both scripture and reasoning. As for the scripture, from the Laṅkāvatāra Sūtra:
It is said that the evolving consciousnesses, which are like waves upon the river of objects, arise from the great ocean of the ālaya-vijñāna. Furthermore, from the Three Baskets (piṭaka):
"Roaming far, yet dwelling as one,
Formless, having entered the cave of the senses,
Taming the mind that is difficult to tame—
This is what I, the Brahmin, have taught;
One will be liberated from the bonds of Māra."
And from the King of Tantras itself:
"The agent and the doer are the ālaya-vijñāna itself, just like a silkworm in its cocoon."
And from the glorious Buddhakapāla:
"The single mind is like a stainless mirror;
Whatever is thought is a reflection.
Though it is known to be like a dream,
It is nevertheless grasped by conceptualization."
And from the Vajrāmṛtodbhava Tantra:
"Consciousness is indeed one," and so forth.
By reasoning as well, the eight consciousnesses are untenable. Regarding the ālaya-vijñāna and the others, it is said that among the four wisdoms, such as the mirror-like wisdom (ādarśa-jñāna), some apprehend the subject (dharmin) and some apprehend both the subject and the phenomenon (dharma). Any wisdom that apprehends the subject is not the wisdom of a Buddha, because it apprehends a subject, just like the minds of sentient beings. Some say that the ālaya-vijñāna is a stable continuum while the evolving consciousnesses are unstable. In that regard, one must examine whether they undergo momentary arising and ceasing. In this context, many accept that the ālaya is momentary.
There is no difference between momentary impermanence and the impermanence of a continuum, because both are impermanent. For example, it is like the mental consciousness. Therefore, consciousness is not manifold; it is only a single entity. Regarding this, some may think: "The aggregate of perception, the aggregate of feeling, the aggregate of formations, and so forth, are consciousness because they are experienced through the distinctions of self-reflexive awareness and so on. But how is the aggregate of form consciousness?" It is said: The Abhidharma-sūtra also states:
"The earth element is not made of atoms;
The ālaya appears like the earth.
Just as from the transformation of milk,
The qualities of curd and buttermilk arise,
So too, through the transformation of consciousness,
Having transformed, it appears as form."
Furthermore, the Laṅkāvatāra-sūtra of the Mahāyāna states:
"Just as external objects,
As imagined by the foolish, do not exist,
The mind, stained by habitual tendencies,
Arises as the appearance of external things."
And the Daśabhūmika-sūtra also says: "O sons of the Conqueror, these three realms are mind-only." Therefore, not even a hair-tip’s breadth exists apart from consciousness within these three realms. Thus, these three realms are the appearances of one's own mind itself in various forms, such as earth, water, fire, wind, space, and wisdom.
Furthermore, that is one in the specific characteristic of cognition itself. This is clearly taught in all the kings of tantras. As it is said in a king of tantras: "All aspects are one's own mind itself; it is not one's own mind when devoid of objects." And from the glorious Guhyasamāja: "Generate [the deity] like the body and mind," and so forth.
Then, due to the ripening of the latencies of conceptual elaboration from beginningless time, the objects and mind appear as distinct through the various conceptualizations of subject and object; however, they are not distinct in essence. Regarding this, the glorious Sampuṭa, the king of tantras, says: "Like the flow of a river and likewise the ocean," and so forth. Just as all seventy-two thousand rivers arise from the ocean and return again to the ocean, so too do all forms, feelings, and so forth arise from consciousness and return again to consciousness.
It is said: Consciousness itself, through the power of clinging to the latencies of conceptual elaboration from beginningless time, appears as subject and object and appears as inanimate matter. Therefore, consciousness itself appears as distinct. For example, it is like a white cloth dyed with color, or like a pure crystal colored by a dye. Furthermore, through the distinctions of objects, that very consciousness appears as distinct—such as desire, hatred, and so forth, or virtue and non-virtue—but it is not so in its essence. Consciousness is like a dancer or a magician.
It is like a magician. That very reality is the self-arisen wisdom, empty of both the apprehended and the apprehender, the Great Vajradhara who is free from the extremes of conceptual elaboration. It is the spontaneously present great wisdom, for it has not arisen from anywhere. It is called "non-dual wisdom" because it is empty of the dualistic consciousness of apprehended and apprehender, and because emptiness and compassion are inseparable, as are the two truths.
Furthermore, the Glorious Guhyasamāja states:
"Completely free from all entities,
The aggregates, elements, and sense bases,
Abandoning apprehended and apprehender,
The equality of the selflessness of phenomena,
One's own mind, primordially unborn,
The very essence of emptiness."
The Chanting the Names of Mañjuśrī also states:
"The Buddha, without beginning or end,
The primordial Buddha, without cause,
The single eye of stainless wisdom,
The Tathāgata, the embodiment of wisdom."
Therefore, consciousness and wisdom are one and the same. This is the first section: the common preliminary stages.
Now, the essence of the deity will be clarified. As the Guhyasamāja states:
"In brief, the five aggregates
Are renowned as the five Buddhas.
The vajra sense bases themselves
Are the supreme maṇḍala of the Bodhisattvas.
Earth and water are Locanā and Māmakī;
Fire and wind are renowned as Pāṇḍaravāsinī and Tārā."
Thus, the aggregates, elements, and sense bases are clearly manifest as the male and female deities.
Regarding the sixth family, the Extensive Commentary on the Glorious Kālacakra also states: "The six aggregates, the six elements, the six faculties, the six objects, and the six faculties of action." To clarify this, the aggregate of form is Vairocana; the aggregate of feeling is Ratnasambhava; the aggregate of perception is Amitābha; the aggregate of formations is Amoghasiddhi; the aggregate of consciousness is Akṣobhya; and the aggregate of wisdom is Vajrasattva.
Earth is Buddhalocanā; water is Māmakī; fire is Pāṇḍaravāsinī; wind is Tārā; and space is Vajradhātvīśvarī. The element of wisdom is Viśvamātā. The two eyes are Mohavajrā; the ears are Dveṣavajrā; the nose is Mātsaryavajrā; the mouth is Rāgavajrā; the body is Īrṣyāvajrā; and the mind is Īśvaravajrā. Form is Rūpavajrā; sound is Śabdavajrā; smell is Gandhavajrā; taste is Rasavajrā; touch is Sparśavajrā; and phenomena are Dharmavajrā.
Regarding the verbal expression and the faculty, there are Yamāntaka and consort; regarding the hands and grasping, there are Prajñāntaka and consort; regarding the feet and walking, there are Vighnāntaka and consort; regarding the anus and excrement, there are Padmāntaka and consort; and regarding the bhaga and urine, there are Uṣṇīṣacakravartin and consort.
The supreme Indra is the seminal fluid, the father and mother of Sumbharāja. This clearly demonstrates the isolation of the body. Those thirty-six deities reside in the six cakras. In the uṣṇīṣa cakra, in the center of the four channel-petals, reside the families of Akṣobhya. In the forehead, the cakra of great bliss, in the center of the sixteen channel-petals, resides the class of Amitābha. In the throat, the cakra of enjoyment, in the center of the thirty-two channel-petals, reside the families of Ratnasambhava. In the heart, the dharma cakra, in the center of the eight channel-petals, resides the class of Amoghasiddhi. In the navel, the emanation cakra, in the center of the sixty-four channel-petals, reside the families of Vairocana. In the secret cakra, in the center of the thirty-two channel-petals, resides the family of Vajrasattva. Thus, by clearly demonstrating the aggregates, elements, and sense bases as the maṇḍala of gods and goddesses, ordinary conceptualization is cleared away, and they are seen as suchness. Furthermore, each cakra is shown to have six [deities]: in the navel, the emanation cakra, Amoghasiddhi resides in the east, Ratnasambhava in the south, Vairocana in the west, Amitābha in the north, Akṣobhya in the center above, and Vajrasattva below. Regarding this, the Mañjuśrī-nāma-saṃgīti states: "The five syllables of great emptiness; the six syllables of the empty bindu." This is the second stage, the isolation of the body.
Now, the prāṇāyāma of the completely pure speech is explained. Furthermore, in the six cakras, the syllable A resides at the uṣṇīṣa, U at the forehead, Ṛ at the throat, I at the heart, Ḷ at the navel, and Aṃ at the secret place. In the uṣṇīṣa, A is emptiness. At the forehead, there are O, U, and Hā. At the throat, there is Ar. At the heart, there are I and Ya. At the navel, there are Ta and Al. At the secret place, there is Aṃ. Thus, at each of the six tips of the nose, there are six syllables residing. From the east of the six cakras, wind flows; from the south, fire flows; from the west, earth flows; from the north, water flows; from the upper center, space flows; and from the lower center, wisdom flows. Likewise, they flow in the same manner from the five cakras. These flow respectively through the lalanā, rasanā, and avadhūtī. The five winds of the five limbs, which are the nature of the five aggregates and the breaths of the five elements, flow. As stated in the Vajramukha Tantra:
"Life-force, downward-clearing,
Fire-like, and equally-abiding,
Upward-moving, and pervasive,
Flowing, and thoroughly-flowing,
Again-flowing, thoroughly-flowing,
Intensely-flowing, and definitely-flowing."
Also, from the glorious Kālacakra:
"The single wind called 'life-force'
Becomes tenfold:
Above, below, and in the east."
That very [wind] is liberated: above is the upward-moving wind, green in color, the nature of space. Below is the downward-clearing wind, blue in color, the nature of wisdom. In the east is the equalizing wind, black in color, the nature of light rays.
In the west is the life-sustaining wind, yellow. In the south is the pervasive wind, red. In the north is the Devadatta wind, white. Likewise, there are the ten winds: the tortoise, the nāga, the lizard, and Vāsuki. Furthermore, the twenty-one thousand six hundred breaths of wind circulate pervasively through the six cakras. Specifically, fourteen hundred and sixty-two and a half breaths flow through the lalanā; fourteen hundred and sixty-two and a half breaths flow through the rasanā; and six hundred and seventy-five breaths flow intensely through the avadhūtī.
Thus, at the navel cakra, they circulate sequentially through the petals of the twelve zodiac signs. In the petals of the discordant signs, such as Aries and so forth, of the eighteen hundred breaths, fifty-six and a quarter flow through the avadhūtī. In the petals of the concordant signs, such as Taurus and so forth, of the eighteen hundred breaths, fifty-six and a quarter flow through the avadhūtī. Six breaths constitute one chu-srang (minute). Sixty chu-srang constitute one chu-tshod (hour). Five chu-tshod constitute one lagna (ascendant). One and a half lagnas constitute one watch; there are eight watches. Two lagnas each constitute the six seasons. Three lagnas each constitute the four seasons. Four lagnas each constitute the three times. Six lagnas each constitute the two solstices. All of these are the mounts of the single consciousness.
Emerging from the six cakras and the three channels, it flows with certainty from the objects of the senses to the objects themselves. This is clearly taught in the Guhyasamāja Tantra: "A jewel of five colors, the size of a mustard seed, should be meditated upon constantly and with diligence at the tip of the nose by the yogi through the proper method." Thus it is said. The "tip of the nose" refers to the fifth cakra. Each cakra has five [aspects], and the sixth is the secret of the cakras. Each cakra is from below. The six elements are the vowels i, a, ṛ, u, ḷ, aṃ. In that way, the nature of the winds, the aggregates, the elements, and the sense bases are not other than oneself. The support of the winds and the teaching of the mantra are the nature of the body, speech, mind, and wisdom of all the Tathāgatas; their arising, entering, abiding, and bliss are oṃ āḥ hūṃ hoḥ. Likewise, the four activities, such as pacifying and so forth, are accomplished. Furthermore, one should train in the six branches of yoga. Prāṇāyāma is the vajra recitation. Through the power of prāṇāyāma, the mind not being distracted is dhyāna. The five objects of dhyāna are the five faculties. The cessation of the five faculties is pratyāhāra. Holding that in its own place is dhāraṇā. Then, abiding in the state of bliss is anusmṛti. Then, non-distraction is samādhi. This is the third stage of the suchness of speech. Now, in order to express the purity of the mind, [one meditates on] space and so forth.
Through training in the practice of being unsheltered, the training in the six branches of application arises; this was spoken by the Blessed One. Regarding this meditation, from the Perfection of Wisdom: then Śakra, Lord of the Gods, addressed the Venerable Subhūti: "Noble Subhūti, how should one apply oneself to this Perfection of Wisdom? How should one practice it?" Subhūti replied: "Kauśika, one who wishes to train in the Perfection of Wisdom should practice in space. Kauśika, one who wishes to train in the Perfection of Wisdom should practice in the unsheltered," so the Blessed One has said.
When the wind of the earth element dissolves into water, the uṣṇīṣa wheel dissolves into the syllable Aṃ at the forehead, and then into the throat wheel, whereby the first joy arises. The grossness of both the external perceived object and the internal perceiving mind ceases, and the conceptualizations of the thirty-three natural states cease, giving rise to the wisdom of joy. Its nature is like smoke, and it is the first stage of the mind’s individual discernment. When the moon wheel, the blazing, and the conceptualizations of the body cease, appearance is the nature of the kāya. Furthermore, this great fire of the wisdom of insight appears as a blazing light.
Vairocana, the Great Light, appears as the moon; just as the lunar maṇḍala pervades the autumnal, cloudless sky by radiating beams of light, so too is it called "appearance" because it apprehends all phenomena without exception in their naturally luminous aspect. It is said that the joy of his body, the joy of his speech, the joy of his mind, and the joy of his wisdom—corresponding to the first, second, third, and fourth lunar days, namely a, i, ṛ, and u—constitute the nature of the four days of the waxing moon. This is the bodhicitta that produces the concordant cause of the emanation body, wherein the conceptualizations of the waking state have ceased; it is the nature of the Kālacakra as the concordant cause of the discerning wisdom (pratyavekṣaṇā-jñāna).
Therefore, the nature of supreme joy is as follows: through the dissolution of water into fire, the bodhicitta of the letter A at the throat cakra is brought down to the heart cakra. When one is able to hold it for as long as possible, the intermediate level of external objects and internal subjects ceases. Consequently, the discerning mind perceives the two appearances of a mirage and the sun; as the forty natural conceptualizations cease, one becomes non-conceptual. The "lamp for beings" appears as the sun. Just as the rays of the sun rise in the autumn season, the essence that is luminous and stainless apprehends all phenomena without exception; this is the bodhicitta Samantabhadra. According to the second stage, because emptiness is bliss, there is the supreme joy of body, the supreme joy of speech, the supreme joy of mind, and the supreme joy of wisdom.
On the fifth, sixth, seventh, and eighth lunar days, the dream state—whose nature is lṛ, a, e, and ar—ceases. This is the concordant cause of the saṃbhogakāya, the bodhicitta that generates the concordant samatājñāna. It is the nature of the peak of compassion focused on phenomena, the essence of the increase of light, the Kālacakra. Therefore, when the nature of the joy-free state dissolves into fire and wind, the hūṃ—the nature of bodhicitta—descends from the heart cakra to the navel. To the extent that one is able to hold it, even the subtle outer apprehended object and inner apprehending subject cease. The essence of the mind of the joy-free state is the discerning wisdom (pratyavekṣaṇājñāna), appearing like fireflies or the maṇḍala of Rāhu. It is the essence of mind-only, free from the seven natures, non-conceptual, and the essence of mind-only, the lamp of wisdom appearing as mere sound. When the great majesty of clear light (prabhāsvara) arises, it appears like lightning. Likewise, the characteristic of space is the essence of non-substantiality, devoid of body and speech. Just as the nature of darkness at the junction of day and night pervades, it is subtle, selfless, and the life-force and effort are without movement or cause, a mindless immobility. It is said to be the "gate" based upon the seed-syllable. Therefore, there is the joy-free of the body, the joy-free of speech, the joy-free of mind, and the joy-free of wisdom, on the ninth, tenth, and eleventh lunar days.
In the twelfth [stage], the generation of bodhicitta—which is the concordant cause of the dharmakāya, the nature of the cessation of the supreme state of the essence of O, AL, HA, and YA—is the attainment of light, the nature of which is the acceptance of Kālacakra, through the concordant cause of wisdom and non-referential compassion. In order to clearly demonstrate its characteristics, it is evident that these are also the bodies of Mind Only (cittamātra); for the noble Nāgārjuna also said: "By way of the essence of the three wisdoms, one is definitely applied to Mind Only." The Daśabhūmika Sūtra also clearly states this very point: "O Son of the Conqueror, these three realms are Mind Only." The three wisdoms are also of the nature of Mind Only. Furthermore, within the Perfection of Wisdom (prajñāpāramitā), these are taught as the three: Heat, Peak, and Acceptance. Kamalaśīla also said: "Appearance is Heat; the increase of appearance is Peak; the attainment of appearance is Acceptance." Then, all things without exception are seen as being of the nature of mere cognition (vijñaptimātra) at the navel, the emanation wheel (nirmāṇacakra) with sixty-four channel-petals, where one is able to clearly perfect the apprehension. Then, the nature of the mental body is clearly shown; this is also taught in the sūtras, tantras, and by those who have attained realization. As it says in the Prajñāpāramitā: "Form is like a dream," and so on, up to: "Even if there were a single phenomenon of nirvāṇa, it would be like a dream."
From the Abhisambodhi Tantra as well: "Bodies like a rainbow will be seen through the meditation on suchness." And from the Guhyasamāja Tantra: "O Blessed One, all Tathāgatas, it is like this: for example, the bodhicitta is like a vajra-abode because it causes the wisdom of all Tathāgatas to arise. That bodhicitta does not abide in the body, does not abide in speech, does not abide in the mind, and does not abide in the three realms; it is unborn, and it is this vajra-abode from which wisdom arises. O Blessed One, all Tathāgatas, one should think: 'I shall see this dream within the three realms,' and 'I shall see the dream within the dream,' and so forth."
Regarding the meaning of this, the venerable Nāgārjuna also said: "Your body is not hollow; like a rainbow in the sky, you manifest your body." And from the Kālacakra: "Just as a young girl sees a reflection in a mirror," and so forth. The meaning of this is as follows: by reversing the mode of appearance of mind-only, the supreme secret mantra, the king of awareness, appears as a bindu (drop). One should contemplate all phenomena as becoming a single blue bindu. In the center of that, which is like the form of a lamp, is a black line the size of a hair.
Within that, as a sign that the breath has entered the central channel, in its center one sees the saṃbhogakāya of the Buddha, resembling the moon in water, inexpressible, possessing various colors, free from the aspects of one’s own mind as objects, and not knowing the minds of others—phenomena comprised within one’s own continuum.
Furthermore, in the Dharmasaṃgīti, the Blessed One spoke of the five eyes; likewise, in sequence, the flesh eye, the divine eye, the Buddha eye, and the Dharma eye arise through the power of meditation, whereby one sees the three realms without exception. The saṃbhogakāya teaches the Dharma by way of sound. Moreover, in the Tattvasaṃgraha, the five awakenings are shown to arise from the absorption of the mind in the nature of the deity, as taught in the bodhicittotpādayāmi and so forth. Also, in the Lalitavistara:
"The Tathāgata Śākyamuni,
Desiring this manifest awakening,
Dwelt on the banks of the Nairañjanā.
Having entered the immovable absorption,
At that time, the Victorious One, the Vajra of Space,
From a space filled like a sesame pod,
Exhorted him with a single voice:
'This intention of yours is not pure;
By this, liberation will not be attained.'"
Thus, the yogi also [proceeds]. In that way, from the mind’s attainment of the appearance of that body, the increase of appearance occurs; from that, the six winds; and from that, the six families of Victorious Ones arise in the center of the bindu and exhort him. Abiding in the mind alone, resting in equanimity.
When the six winds have ceased, one abides in the joy beyond joy. This is the fourth stage, the stage of conventional truth. Then, regarding this exhaustion of the fourth state—the essence of the coemergent clear light of the utterly pure body, speech, and mind—the Sūtra of Non-Arising states:
"This Dharma is prophesied by means of sounds and words,
Yet here, neither the Dharma nor the sounds are found.
By entering into the reality of the nature of phenomena,
One will attain the supreme, unsurpassed patience."
Thus it is said. Furthermore, the Kālacakra states: "Conventional yoga is endowed with color, hands, and shape; ultimate yoga is devoid of color, hands, and shape."
Moreover, the Liṅcchavi Vimalakīrti Sūtra, the teaching on non-arising, states: "Mañjuśrī made the perfect request; the Son of the Victor remained silent. By his silence, he explained extensively."
The meaning of this is as follows: as the wind-wind dissolves into space and wisdom, the bodhicitta is held as a whole or dissolved through the pith instructions of the navel cakra into the secret cakra at the center of the vajra-jewel. By thus entering into ultimate truth, all phenomena are utterly purified. This is the coemergent joy of the body, the coemergent joy of speech, the coemergent joy of mind, and the coemergent joy of wisdom. On the thirteenth, fourteenth, and fifteenth days of the waxing moon...
Having entered the vajra-jewel, the nature of which is to hold the sixteen halves of the sixteen conceptualizations of the waxing phase, the non-leaking bliss is the sahajakāya (innate body). In a single instant, one realizes the state of the sixteen parts of the neuter condition, which is like the center of the sky and appears like a cloudless sky. Whether one remains in the equanimity of the ultimate truth of eighteen hundred breaths or arises from that equanimity, the sixteenth part—the exhaustion of the portions of the sun and moon in the secret place—is fully perfected. One attains what is called "abiding in the truth of the first bhūmi," and the perfection of generosity is fully completed. Furthermore, that which is colorless, bodiless, shapeless, and free from all activity and effort is to be known through the oral instructions of the vajrācārya as the individual self-knowing awareness. The essence of the sixteen vajras, free from all inherent nature, is the ultimate truth; because it is neither existent nor non-existent, it is known in a single instant, for it is not contradictory in its unity. Moreover, the Blessed One himself, in the resultant Mantra Vehicle, is the sahajakāya. Joy is the sahajakāya that has abandoned subject and object, transcends the dharmatā of consciousness, and does not abide in either saṃsāra or nirvāṇa. It is said to be the sahaja of the Buddhas and the saṃvara (vow) of the goddesses. Furthermore, from the Mañjuśrī-nāmasaṃgīti: "The sixteen, possessing the half-moons, beyond parts and transcending parts, the pinnacle of the fourth dhyāna."
"Knowing all the branches of concentration, and knowing the awareness and the continuum of absorption," so it is said. This is the fifth [chapter], the awareness that teaches the ultimate truth.
Then, one should train in the union, thereby attaining the reality of the fourth [empowerment]. Then, reversing [the flow] upward from the vajra-jewel, by the cessation of one set of three thousand eight hundred breaths at the secret place, the second bhūmi is attained, and the perfection of discipline is fully completed. Then, by the cessation [of breath] at the navel, heart, throat, and forehead—whether one rests in equanimity for three thousand six hundred [breaths] or not—one attains the fourth, sixth, eighth, and fourteenth bhūmis. Having fully completed the ten perfections, one attains the ten bhūmis; as a sovereign of the ten bhūmis, one acquires the five superknowledges concordant with Vajrapāṇi, and the obscurations of the afflictions and the obscurations to knowledge are purified.
Then, through the pith instructions of the sublime guru, one should train in the Śūraṅgama absorption. These are the vajra-like absorption of the ultimate wisdom-body of equal taste. By training in that, the seminal essence ascends from the secret place to the navel, possessing the fourfold nature of the joy of the body, the joy of speech, the joy of mind, and the joy of wisdom during the waning phase. This is emptiness, and it is also the letters Ya, La, Va, and Ra. Then, if one is able to draw the bodhicitta upward from the navel to the heart, there is the supreme joy of the body and the supreme joy of speech.
The supreme joy of the mind and the supreme joy of wisdom—these are the nature of the six bhūmis, the great emptiness of emptiness, represented by the syllables Ta, La, Oṃ, and Ar. When the bodhicitta is able to be drawn from the heart to the throat, there is the joy beyond joy of the body, the joy beyond joy of speech, the joy beyond joy of the mind, and the joy beyond joy of wisdom—these are the nature of the eighth bhūmi, the ultimate emptiness, represented by the syllables E, Ā, Lṛ, and Ai. Then, when the bodhicitta is able to be drawn from the throat to the locations of the forehead and the uṣṇīṣa, there is the coemergent joy of the body, the coemergent joy of speech, the coemergent joy of the mind, and the coemergent joy of wisdom. Having reached the tenth bhūmi, these are the nature of the sixteen emptinesses, represented by the syllables Ṛ, Ī, A, and I, reaching the limit of the empty sky.
In the Śūraṅgamasamādhi Sūtra, the Blessed One said: "This sublime person who has attained the Śūraṅgama absorption has entered the domain of all the Buddhas. They have mastery over independent wisdom. I do not call one a bodhisattva who has not attained the Śūraṅgama absorption. I do not call that bodhisattva one who has attained clairvoyance if they have not attained the Śūraṅgama absorption. I do not call that bodhisattva one who has undergone purification if they have not attained the Śūraṅgama absorption. For that bodhisattva, [there is no true] generosity, discipline, patience,..."
I do not say that he possesses diligence, concentration, insight, and skillful means. Because he has not attained the śūraṅgama-samādhi, I do not say that this bodhisattva has attained much. Because he has not attained the śūraṅgama-samādhi, I do not say that this bodhisattva possesses devotion. Sons of noble family, therefore, it is definitive emergence. It is taught that because all paths lead to definitive emergence, a bodhisattva who desires [awakening] should train in the śūraṅgama-samādhi because they are free from all conceit. Therefore, one should train in the śūraṅgama-samādhi, the gaganagañja-samādhi, the vajropama-samādhi, and the yuganaddha-samādhi.
Then, when that bodhisattva has caused the twenty-one thousand six hundred breaths to cease at the location of the uṣṇīṣa and is just able to draw the bodhicitta to the location of the uṣṇīṣa, in a single instant they manifest complete awakening. They illuminate all that moves and does not move, and through the power of that very meditation on being completely liberated from all afflictions, they abandon the meditation on subject and object through the power of that very [state] which is the nature of skillful means, peaceful, the basis for the arising of the major and minor marks, endowed with the excellence of all aspects, arisen from the wisdom of emptiness, and supremely peaceful non-duality.
The supreme coemergent body, the unchanging wisdom of suchness, the Great Vajradhara, who does not abide in the desire, form, or formless realms, is the single supreme one who possesses the eye of absorption that transcends sound, smell, taste, touch, and phenomena, and whose nature is the stainless luminosity of wisdom. Like an illusion, it is to be seen. Because it bestows the wealth of qualities such as the omniscience of all Buddhas, the omniscience of all aspects, the knowledge of the path, the knowledge of the aspects of the path, the ten powers, and the fearlessnesses, it is the bestower of the fruit of Buddhahood.
In this regard, the Blessed One spoke in the Root Tantra:
"Beyond existence and non-existence,
The non-dual, where entity and non-entity are exhausted,
The non-duality of emptiness and compassion,
The vajra union, great bliss.
Having completely abandoned the phenomena of emptiness,
The vajra union is non-dual."
Thus it was said. Furthermore, from the Chanting the Names of Mañjuśrī:
"The Buddha without beginning or end,
The primordial Buddha without cause,
The single eye of stainless wisdom,
The Tathāgata with a body of wisdom."
Thus it was said. Also, from the Glorious Primordial [Tantra]:
"From space, space arises;
The great space of universal emptiness."
Thus it was said. Therefore, it is the manifest complete awakening in a single instant. That manifest awakening through the five aspects is the arising of the six aspects of wisdom at the time of the person of suchness.
Through the purification of the aggregate of form and the letter la, the mirror-like wisdom (ādarśa-jñāna) appears, and one understands all phenomena of appearance and existence to be merely illusory wisdom. That very [wisdom], through the purification of the aggregate of feeling and the letter ṛ, pervades all like the sun; thus, it is the wisdom of equality (samatā-jñāna). That very wisdom of equality, through the purification of the aggregate of perception and the letter u, performs individual discernment; thus, it is the wisdom of individual investigation (pratyavekṣaṇā-jñāna). By that very [wisdom], all needs, desires, and hopes of all sentient beings are fulfilled; through the purification of the aggregate of formations and the letter i, it is the wisdom of all-accomplishing action (kṛtyānuṣṭhāna-jñāna). Because that very [wisdom] is inseparable from space, it is the wisdom of emptiness (śūnyatā-jñāna), which is the purification of the aggregate of consciousness and the letter a. Because all of those are the nature of self-knowing great bliss, it is the purification of the aggregate of great bliss and the letter e. The sixth is the pervader; the fifth is the pervaded. Furthermore, from the Kālacakra:
"The body of omniscient wisdom,
Like the light of the sun-maker,
With eyes like lotus petals,
The Buddha seated upon a lion throne."
Thus it is said. Also from that same [text]:
"The letter of emptiness and the drop,
The supreme Vajradhara."
Thus it is said. Also from the Śrī Hevajra:
"The excellent form of the letter E,
Adorned in the center by the letter Vaṃ,
The casket of the Buddha-jewels,
The foundation of all great bliss."
Thus it is said. Also from the Śrī Cakrasaṃvara:
"Through the joy of the supreme secret, the self of all abides eternally," so it is said. Therefore, there are the five wisdoms. That which is inseparable from the dharmadhātu of great bliss is so designated. As for the manifest awakening through twenty aspects: each of the five wisdoms possesses the four aspects of body, speech, mind, and wisdom. The saṃbhogakāya, with the flowers of the major marks and the grains of the minor signs, appears as great bliss itself to the lords of the tenth bodhisattva bhūmi. That is the manifest complete awakening through twenty aspects. As for the manifest complete awakening through the net of illusion: it is the manifestation of the bodies that tame beings in inconceivable nirmāṇakāya realms, exactly according to how those to be tamed are to be tamed. Furthermore, from the Tantra of the Emanation from One: "In world systems as numerous as atoms, there are bodies as numerous as atoms; through inconceivable emanations as numerous as atoms, they are spontaneously accomplished in a single instant." Through the gateway of speech, it demonstrates the supreme and immeasurable. Furthermore, from the Chanting of the Names: "The great, flourishing wish-fulfilling tree; the supreme, great, excellent vase; the agent who acts for the benefit of all beings; the benefactor who is affectionate toward beings." Thus it is said. Great bliss itself does not appear in any way whatsoever, nor is it not appearing in any way whatsoever; it is the non-duality of the two truths, the non-duality of method and insight, called the Great Vajradhara. This is the sixth: the realization of the non-dual union.
Then, the samaya of the Vajra Holder shall be correctly taught. There are three types of samaya: the outer and inner gurus. The guru is the supreme of all. Regarding the gurus who attained accomplishment through the Root Tantra, the Condensed Tantra, and so forth: the glorious Anaṅgavajra, Padmasambhava of Oḍḍiyāna, Lūipa, Indrabhūti, Lakṣmī, Nāgārjuna and his disciples, Śavaripa, Ḍombipa, Saraha, Āryadeva, Lūipa, Dārikapa, and other accomplished masters—countless learned gurus. Since the guru is the chief of them all, if one does not violate the samaya with him, then even if one violates the two hundred and fifty rules of discipline and the twenty vows of the bodhisattva, one will still attain the state of a Vajra Holder. The empowerment guru is like the eyes; the one who teaches the tantra is like the body; the one who teaches the pith instructions is like the heart. Therefore, because the guru is supreme, one must not utter a single word of idle speech. If one does not speak words of respect, it is certain that one will be reborn in the Howling Hell. Thus, countless Vajra Holders and accomplished gurus have spoken. If an evil thought arises in the mind, the samaya of the mind is violated, and one will certainly go to the Vajra Hell. If one does not prostrate, does not hold them in high esteem, and treats them with physical contempt, one will remain for ten million leagues within a great Vajra Rock. Even if one practices fierce and sharp wrathful mantras, they will not be accomplished. Even the glorious Vajra Holder, having entered the heart, will depart and tear it asunder.
Even the ḍākinīs who have entered the level of a Vidyādhara will not fear them. This was spoken by the glorious Vajradhara, the countless bodhisattvas, and the accomplished masters. From the great tantra, the Cakrasaṃvara:
"Just as a multitude of swans gather at the delightful lotus pond, so too, if the yogi’s samaya is unimpaired, the mātṛs and ḍākinīs who possess samaya will assemble."
From the Śrī-Guhyasamāja:
"One who slanders the master from the heart will never achieve accomplishment."
From the Śrī-Cakrasaṃvara Tantra, the outer and inner samayas of the master are taught:
"The practitioner in profound meditative equipoise must always maintain the samaya. By violating the samaya, one will not obtain empowerment or accomplishments within the maṇḍala."
Thus it is said. Furthermore, the eight outer and inner samayas were clearly taught by Vajrapāṇi:
"One should always maintain the samayas as the cause of all accomplishments. One should not engage in desire out of attachment to messengers (dūtīs) born of other families. One should practice non-duality, unimpededness, and the samayas; likewise, the practice of women and the holy life (brahmacarya) are the face [of the path]."
From this point until "the ritual for maintaining the samayas," one should understand this from the Cakrasaṃvara-ṭīkā-uttara. Thus, by violating the outer samayas, one will be censured by the world. By slandering the Dharma, great sin is incurred. By generating sin, merit will decline.
Through the decline of merit, there is no accomplishment (siddhi). Through the decline of the inner samaya, the four joys are lost, and from the sin of being devoid of passion, suffering arises. Thus, through the decline of the samaya, the accomplishment of Mahāmudrā is not attained. By showing contempt for the Vajra Master (vajrācārya) and failing to honor him, one will be treated with contempt by others. By disparaging the body, speech, and mind of the Vajra Master, it is equivalent to disparaging the Vajra Holder (Vajradhara); therefore, one will go to the Vajra Hell.
In the ocean-like Great Bliss of Kālacakra, I hold [the teachings] with the boat of profound insight. To the Guru who possesses a mind like the full moon, I pray: if I have committed any fault in your commands, please grant me your forgiveness.
This concludes the Sādhana titled "The Ornament of the Essence of Kālacakra," composed by the great scholar, the Brahmin Mendicant (Bhikṣu) born in the land of the Southern Ocean. It was translated, edited, and finalized by the Indian Paṇḍita Bhadrabodhi and the Tibetan translator Gyi-jo Zla-ba'i 'Od-zer.