2   Outside the Curtain

           The presentation of the rite of conferring initiation has two parts: entering the mandala and conferring initiation on those who have entered.²²

           ENTERING THE MANDALA

           This section has two parts: entering blindfolded and entering such that one comes to have the nature of seeing the mandala. [318]

           ENTERING BLINDFOLDED

           This section has two parts: entering outside the curtain and entering inside.

           ENTERING OUTSIDE THE CURTAIN

           [If you are performing self-entry (bdag ’jug) into the mandala] you imagine that the principal deity who is not different from the lama performs the activities of the lama and that you do the activities of the student. Having bathed, you dwell at the eastern door of the mandala and having made homage, offer a golden mandala.

Initially, there are things to be done outside the mandala, the first of which is to generate enthusiasm. The mantra that will be recited means that you are taking pleasure in the fact that you are receiving the initiations giving rise to all feats – supreme and common. Repeat the mantra within mindfulness of its meaning.

           Pressing your palms together, say:

           Oṃ pravishaya bhagavān mahāsukha-mokṣha-puraṃ sarva-siddhi-sukha-pradaṃ paramasukha-uttamasiddhya jaḥ hūṃ baṃ hoḥ prasiddhyasva.

           Or, translated into Tibetan [now English], say three times:

           Supramundane Victor, let me enter for great bliss

           Into the city of liberation [the mandala],

           The joyous bliss of all feats.

           Through the feat of excellent supreme bliss

           Make it be thoroughly accomplished jaḥ hūṃ baṃ hoḥ.

The supreme feat is Buddhahood itself; middling feats are the eight great feats and so forth; low feats are the accomplishments of activities such as pacifying illness, etc. Through training in the stage of generation, common feats are achieved; through training in the six branched yoga of the stage of completion, the supreme feat of Buddhahood is achieved. All of these feats arise in dependence upon training in the paths of the two stages – the stage of generation and the stage of completion. To achieve any of these, your mental continuum first has to be ripened through initiation; then, it is necessary to train in the stage of generation. To achieve the supreme feat, it is also necessary to train in the stage of completion. Thus, all of these arise in dependence upon the condition of having received initiation; hence, initiation is, so to speak, the source of all feats. You are asking to enter the city of liberation, the mandala that is endowed with such marvelous qualities, and to be blessed – to be transformed into a magnificent state – so that you can achieve the supreme feat of Buddhahood.

Next, there is a supplication, the words of which were explained yesterday. The essence of the meaning is that you are requesting the deity to let you enter the mandala and to bestow the pledges and vows for progressing to the levels of liberation and omniscience.

           Then, make supplication three times with:

           The sole liberator from the ocean of cyclic existence,

           Which is frightful with sea monsters and so forth –

           The crocodiles of birth, aging, and death –

           Is you, O Great Joyous Teacher of mine.

           O great protector, I am seeking

           The firm mode of great enlightenment.

           Bestow on me the pledges.

           Bestow on me also the mind of enlightenment.

           Also bestow on me the three refuges,

           Buddha, Doctrine, and Spiritual Community.

           O protector, please let me enter

           Into the supreme city of the great liberation.

When practicing Mantra in a mandala, it is necessary to have clear appearance of yourself as a deity and the pride [or conception] of yourself as a deity. The chief of these two is the pride of being a deity for which it is necessary to have clear appearance of yourself as a deity. In the process of doing so, you are not refuting the ordinary appearances seen by your eyes. Rather, you are not allowing ordinary phenomena to appear to the mental consciousness and, instead, are causing divine appearances to shine forth. When, by stopping ordinary appearances for the mental consciousness and developing clear appearance of yourself as a deity, such clear appearance becomes steady, the appearance of ordinary mental and physical aggregates, ordinary constituents, and ordinary senses and sense fields ceases. Instead, divine mental and physical aggregates, divine constituents, and divine senses and sense fields appear. At this point, an awareness thinking of oneself, “I”, as designated in dependence on such pure mental and physical aggregates, pure constituents, and pure senses and sense fields dawns. In this way, these Mantra practices, in addition to the practice of method and wisdom in the Perfection Vehicle, bring together many techniques for quick development.

In order to promote mindfulness of the clear appearance of yourself as a deity and pride in yourself as a deity, you put on various articles of apparel and so forth of a deity.

           Then respectively with the three [parts of the following mantra]:

           Oṃ sarva-tathāgata-anuttara-bodhi-alaṃkāra-vastra-pūja-megha-samudra-spharaṇa samaya shrī ye hūṃ, oṃ vajra-rakṣha haṃ, oṃ vajra-uṣhṇīṣha hūṃ phaṭ. [Oṃ the pledge issuing forth an ocean of clouds of offerings of garments as adornments of the highest enlightenment of all Ones Gone Thus shrī ye hūṃ. Oṃ vajra protection haṃ. Oṃ vajra crown protrusion hūṃ phaṭ.]

           give [to the student the clothing of a deity] the lower robe of the various cloths, the yellow upper robe, and the red crown protrusion which have been mantrified with the six syllables [oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ] and have [the student] put them on [in order to enhance the sense of being a deity].

Since, for the time being, it is not suitable for the student to see the secrecies of the mandala, blindfolds are given.

           Then, with:

           Oṃ dvadasha-aṅga-nirodha-kāriṇi hūṃ phaṭ. [Oṃ making the cessation of the twelve branches hūṃ phaṭ.]

           [have the student] tie on a blindfold of orange or lay-tun (las ’thun) colored cloth.

So that later when you enter the mandala and meet the deity you will have a present to offer him, you are given a garland of flowers. As I give it to you, imagine that the workers distributing the garlands are vajra-workers appearing as Kālachakras with one face and two arms.

           [Have the student] hold a garland of flowers with:

           Āḥ khaṃ-vīra hūṃ.

Now, as yesterday, the students drop the tooth-stick for the sake of determining what type of feat they are to work at achieving, and also handfuls of water are given.23

           Wash with fragrantly perfumed water a twelve finger-width tooth-stick, grown from a milk-fruit tree such as udumvāra, that is without any living beings, straight and not split, with non-deteriorated and unscarred skin and bark. At its head hold a garland of flowers, and having made offerings with scents and so forth say:

           Oṃ āḥ hūṃ hoḥ haṃ kṣha vajra-danta-kāṣhṭha-chatur-vimokṣha-mukha-vishuddha-svabhāvaṃ kāya-vāk-chitta-jñāna-mukha-dantādi-malaṃ vishodhaya svāhā. [May the seed syllables of the six lineages, oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ and the vajra tooth-stick having the nature of the purity of the four doors of liberation purify the defilements of the teeth and so forth of the faces of exalted body, speech, mind, and pristine consciousness svāhā.]

           Give it to the student who is facing east. Having uttered:

           Oṃ āḥ hūṃ

           seven times, [the student] casts [that is, drops the tooth-stick] onto the mandala – which has a cubit on each side, four corners, and is anointed with the five cow-products.²⁴ Through this, one knows that [the student] will achieve the manifold activities concordant with the direction of the head of the tooth-stick. Then, having uttered:

           Oṃ hrīḥ suvishuddha-dharma-sarva-pāpaṃ-nichāmasya shodhaya sarva-vikalpanā-apanaya hūṃ. [Oṃ hrīḥ purify all ill deeds of this aggregation by way of the thorough purity of phenomena, remove all conceptuality hūṃ.]

           pour three handfuls of fragrant water along with the five ambrosias [into the student’s] hand.

Next is to generate yourself as a deity – to imagine that you are a deity. The students, whether male or female, are to imagine themselves as Kālachakra, blue in color.

           Then clear away [obstructors] by uttering the six syllables, [oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ, and] with water from the Mahāvijaya conch. [The lama says:]

           Instantaneously, [you students] as Kālachakra, blue in color and holding vajra and bell, dwell with right leg outstretched, embracing Vishvamātā, blue in color and holding curved knife and skull.

Instantaneously, become mindful of your own final reality – the emptiness of inherent existence of yourself – and then for your own perspective withdraw all ordinary appearance, cleansing it, so to speak, in emptiness. Think that from within this emptiness you are transformed into Kālachakra. Then, think that there is a black hūṃ on a rāhu disc at the heart, a red āḥ on a sun disc at the throat, and a white oṃ on a moon disc at the forehead. Think that rays of light from the three syllables turn your body into clear light.

           A black hūṃ is on a [green] rāhu disc at the heart, a red āḥ on a sun disc at the throat, and a white oṃ on a moon disc at the forehead. Rays of light from the three syllables turn your body into clear light. [319]

Then, the lama-deity asks about the student’s lineage with “O, who are you?” Then, with “What do you want?” he enquires about the student’s interest. The student answers the first question with, “A Fortunate One am I,” meaning that the student does not have an intention to achieve liberation for himself or herself alone, but instead has an altruistic intention wishing to achieve help and happiness for all sentient beings. Such a Fortunate One is one whose predispositions for the Bodhisattva path have been activated, one whose Bodhisattva lineage has been manifested. Still, even if the Bodhisattva lineage has not been manifested in the sense of your having actually generated great compassion, you are in the process of activating that lineage of the Great Vehicle.

With the second answer, “Great bliss,” you are indicating that within the Great Vehicle, your interest is in Secret Mantra. When I ask the questions and you answer, if you answer perfunctorily without any feeling, it will be no more than play; instead, you need to generate feeling in your mind and then answer from that feeling.

           [The lama asks about the student’s lineage and interest:]

           O, who are you? What do you want?

           To the lama’s question the student answers:

           A Fortunate One am I. Great bliss.

           Through [the answer] the [student’s Great Vehicle] lineage and interest [in Secret Mantra] are known.

Now the students make a supplication in three stanzas, the first two being from Nāropa’s commentary [on the Brief Explication of Initiations] and the third being from Kulika Puṇḍarīka’s Great Commentary.

           Then, [the student] makes supplication:

           I go for refuge to the feet of you,

           Remover of the frights of cyclic existence,

           Unsullied by the faults of cyclic existence,

           Essence of all excellences.

In this context of Secret Mantra, how are the frights of cyclic existence removed? In the Low Vehicle, a Hearer who engages in practices devoid of desire removes the frights of cyclic existence through viewing the attributes of the Desire Realm one-pointedly as faulty and thereby turning away from them. In Mantra, however, that which removes the frights of cyclic existence is a practice using the attributes of the Desire Realm in the path. Thus, the very entity of the path removing the frights of cyclic existence involves using the attributes of the Desire Realm in the path but in a manner such that one is not sullied by the faults of cyclic existence. Due to assistance from special method and wisdom, even though one makes use of the attributes of the Desire Realm, the faults of those actions’ impelling rebirth in cyclic existence are not incurred. Without such method and wisdom, partaking of the attributes of the Desire Realm serves as a cause inducing more suffering of birth, aging, sickness, and death.

           For me there is no other refuge

           From the inexhaustible frights of cyclic existence.

           Therefore, being very compassionate,

           Be kind to me today.

           Frightened by awful cyclic existence, from today I especially go for refuge to the Conquerors,

           With pure body, speech, and mind also to your lotus feet, definitely removing the frights of cyclic existence.

You especially go for refuge to the Buddhas and go for refuge to the lotus feet of the lama. Because the lama, being a composite of all of three refuges, has the capacity, through his or her blessings, of removing the frights of cyclic existence, you go for refuge with pure body, speech, and mind – bowing down with the body, praising through speech, and being respectfully faithful in mind.

           Having made that supplication, take the two vows as before on the occasion of the student’s preparation.25

Next is to take the Bodhisattva vows. Imagining that all the Buddhas and Bodhisattvas are present as witnesses, contemplate: “I will attain unsurpassed perfect enlightenment for the sake of bringing help and happiness to all sentient beings – the objects of intent.” Merely making wishes is not sufficient for attaining Buddhahood; also, the Buddhas cannot give it as a present. How is Buddhahood attained? Each individual must make effort at it. Therefore, the earlier Bodhisattvas, as techniques for attaining Buddhahood, initially generated an altruistic intention to become enlightened and then trained in the six perfections whereby they became fully enlightened. Therefore, you should think: “Just as the earlier Bodhisattvas generated an altruistic intention to become enlightened, so I also will generate such an intention. Just as they trained in the Bodhisattva deeds, so I will train in those deeds. Thereby I will attain Buddhahood. That is what I will do.” A combination of this aspiration to Buddhahood for the sake of others and training in the Bodhisattva deeds is needed.

It is just as Shāntideva says in his Engaging in the Bodhisattva Deeds (byang chub sems dpa’i spyod pa la ’jug pa, bodhicaryā-vatāra):26

Just as the earlier Ones Gone to Bliss

Generated an altruistic intention to become enlightened

And dwelt by stages in the learnings of Bodhisattvas,

So I also for the sake of helping transmigrators

Will generate an altruistic intention to become enlightened

And train in stages in the learnings of Bodhisattvas.

Create strong determination in your mind to generate an altruistic aspiration for supreme enlightenment – this mind of aspiration serving as the basis for the Bodhisattva deeds – and strong determination to take the Bodhisattva vows as well as to train in all the Bodhisattva deeds.

In the stanza that is recited, the first line, “I go for refuge to the Three Jewels,” is the taking of refuge. The second line, “Individually disclose all ill-deeds,” is a disclosure, within a sense of contrition, of the ill-deeds that you have done and accumulated since beginningless time. The third line, “Admire the virtues of beings,” is a joyous admiration – from the depths of your heart, without any jealousy or competitiveness – of your own and others’ roots of virtue that have been accumulated. The fourth line, “And mentally take up the enlightenment of a Buddha,” is the statement that you – with refuge, disclosure of ill-deeds, and admiration of virtues as precursors – will, no matter what happens, attain Buddhahood for the sake of all sentient beings and for that purpose will take the Bodhisattva vows and will train properly in them. However, those who do not feel that they can take the Bodhisattva vows should not think that they are taking them; they should merely think to generate this good altruistic intention to become enlightened.

           Identify well for the students and cause them to understand in detail the thought of how to assume the common and uncommon Great Vehicle vows in stages and the meaning of keeping the vows. Then, the students repeat [after the lama] three times:

           I go for refuge to the Three Jewels,

           Individually disclose all ill-deeds,

           Admire the virtues of beings,

           And mentally take up the enlightenment of a Buddha.

           Through that the [Bodhisattva] vows common [to the Sūtra Great Vehicle and the Mantra Great Vehicle] are taken.

With the second repetition, generate an even stronger wish to generate an altruistic intention to become enlightened, to take the Bodhisattva vows, and to train in the Bodhisattva deeds. Then, at the end of the third repetition, when you finish saying, “And mentally take up the enlightenment of a Buddha,” one-pointedly think that the pure Bodhisattva vows have been generated in your continuum.

As is said in Shāntideva’s Engaging in the Bodhisattva Deeds27 there is great benefit in even generating the aspirational form of the altruistic intention to become enlightened; hence, there is no need to say that taking the Bodhisattva vows and there-upon training in the deeds are of inconceivable benefit.

Next is a specific supplication for the Mantra vows.

           Then, the student makes supplication for the sake of the uncommon [Mantra] vows by repeating three times:

           Bestowing on me the excellent

           Irreversible initiation of the [mandala] circle,

           O Protector, please explain

           The principles of the mandala, the deities,

           The activities of a master,

           The pledges of all Buddhas,

           And the supremely secret vows.

           In order to achieve the welfare of all sentient beings

           I will forever act as a master.

The “circle” is the Kālachakra mandala. The “irreversible initiation” is the vajra master initiation so called because it establishes special potencies for irreversibility.

Mantra vows are taken only by those with the vajra master initiation; without it, Mantra vows are not given. You are requesting the vajra master, called “Protector”, to explain about the mandala, the deities in it, the activities of a vajra master, the pledges of the five Buddha lineages, and the general Mantra vows. In brief, to achieve the welfare of all sentient beings, you wish to act as a vajra master, and in order to become a vajra master you are requesting the vajra master initiation, and for that you are asking that the Mantra vows be given.

Now, in the words of actually taking the Mantra vows, you state your own name for the sake of making your promises firm, of guaranteeing that you will not deviate from them. The vows are not limited by months, years, or even this lifetime; rather, you are declaring your intention to keep the precepts until Buddhahood, the essence of enlightenments.

What are the vows being taken? First, there is the altruistic intention to become enlightened. You are saying: “Just as the ‘Protectors of the three times’ – the Buddhas of the past, present, and future – definitely take this altruistic mind as the life of the path for attaining unsurpassed enlightenment, so I will generate this altruistic aspiration to highest enlightenment. Not just generating this attitude, I will firmly – that is to say, again and again – keep the three aspects of ethics – the ethical precepts, the composite of virtuous practices, and bringing about the welfare of sentient beings.”

           Then, the uncommon Mantra vows are taken by repeating three times:

           O, all Buddhas and Bodhisattvas, please take heed of me.

           I (your name) from this time henceforth

           Until arriving in the essence of enlightenments

           Will generate the excellent unsurpassed mind

           Of intention to become enlightened

           In just the way that the Protectors of the three times

           Become definite toward enlightenment.

           I will firmly keep individually

           The three forms of ethics – the ethical precepts,

           The composite of virtuous practices,

           And bringing about the welfare of sentient beings.

Then, with respect to the pledges of the five Buddha lineages:28

           For the five-pointed vajra [lineage of Akṣhobhya] I will maintain vajra, bell, seal, and lama with the crown of my head.

Literally, the text reads, “the desirous vajra” (’dod pa’i rdo rje); however, “desire” here is a term for “five”, the connection being that there are five attributes of the Desire Realm – pleasant visible forms, sounds, odors, tastes, and tangible objects. The lineage of the five-pointed vajra is that of Akṣhobhya, and the pledges that correspond to this lineage are to keep (1) the vajra, which symbolizes the exalted wisdom of great bliss, (2) the bell, which symbolizes the wisdom realizing emptiness, and (3) the great seal, which here refers to a divine body – the appearance of the apprehension factor of such bliss and wisdom realizing emptiness as a deity. You are saying that you always will keep these, without forgetting them, and not only those, but also will maintain (4) proper reliance, with the crown of your head, on the lama who teaches the modes of those three.

           For the jewel [lineage of Ratnasambhava] I will give gifts; for the wheel [lineage of Vairochana] I will keep the pledges of the supreme Conquerors.

The uncommon pledges to be kept by a practitioner of the jewel lineage, that of Ratnasambhava, are to train always in the ten aspects of giving – giving to others wealth such as precious substances, iron, copper, cattle, horses, elephants, and so forth as well as one’s mate and children, one’s own flesh, etc.

The wheel lineage is that of Vairochana. A practitioner of this lineage is especially to maintain the pledges of the supreme Conquerors, the five Ones Gone Thus – that is to say, to use the five fleshes and five ambrosias, which have the nature of the five male and female Ones Gone Thus, and to take care of the body and sense powers. Vairochana is the factor of purification of the form aggregate, and the five fleshes and five ambrosias are used as means of enhancing the body, which is the basis of bliss. Similarly, asceticism that makes the body deteriorate is to be avoided.

           For the sword [lineage of Amoghasiddhi] I will make offerings; for the bright lotus [lineage of Amitābha] I will maintain restraint.

For the sword lineage of Amoghasiddhi, the uncommon or emphasized pledges are to make offerings – external, internal, secret, and of suchness – to high objects such as gurus, Buddhas, Bodhisattvas, and so forth. The lotus lineage is that of Amitābha, practitioners of which especially should keep the pledge of restraining from, or abandoning, the bliss of emission, even though making use of a consort, and thereby maintain pure behavior.

           So that sentient beings may be liberated, I will, for the [Vajrasattva] lineage of the progenitor of Conquerors, generate enlightenment.

The lineage of the progenitor of Conquerors is that of Vajrasattva – also called Vajradhara – the lineage of the one-pointed vajra. A practitioner of this lineage puts particular emphasis on generating enlightenment. That is to say: Unsurpassed enlightenment is a state of the full perfection or development of the capacity of the most subtle wind and mind. As a means for accomplishing this, the most subtle mind that we naturally have is to be generated into the path as an undifferentiable entity of method and wisdom, of compassion and the wisdom realizing emptiness, the feat of the great seal. Since highest enlightenment is to be achieved in this way, one who has the lineage of Vajrasattva puts emphasis on generating the very subtle consciousness itself into an entity of path – undifferentiable method and wisdom – as a technique for attaining such enlightenment.

What is the purpose of keeping these pledges? It is for the sake of (1) liberating from the obstructions to omniscience those beings who, even though they are free from the obstructions to liberation from cyclic existence, are not free from the obstructions to omniscience, (2) liberating those who, nevermind the obstructions to omniscience, are not free from the obstructions to liberation, (3) relieving those who, nevermind removing either the obstructions to omniscience or the obstructions to liberation, are under the influence of afflictive emotions such that they are in a state of deprivation from happiness in bad transmigrations as hell-beings, hungry ghosts, or animals.

In brief, you should think, “I am taking these vows in order to set each and every sentient being in the non-abiding nirvana of Buddhahood. Taking the lama and the deities of the mandala as witnesses, I will train in the path of Highest Yoga Mantra in order to bring help and happiness to all sentient beings, and to do that I am taking the Mantra vows.”

           I will liberate those not liberated [from the obstructions to omniscience].

           I will release those not released [from cyclic existence].

           I will relieve those unrelieved [in bad transmigrations]

           And set sentient beings in nirvana.

In brief, Mantra vows are kept in order to be able to set all sentient beings in the non-abiding nirvana of Buddhahood.

These vows and pledges are for those who intend to enter the mandala and receive initiation and who feel that they can keep the pledges and vows. With the third repetition, as before, think strongly and with enthusiasm that you are gaining the Mantra vows, and with the end of the last line, “And set sentient beings in nirvana,” think that pure Mantra vows have been generated in your continuum.

Next is the giving of the twenty-five modes of conduct, which are to refrain from the five ill deeds, the five secondary ill deeds, the five murders, the five malices, and the five desires.29

           Harmfulness, untruth, and others’ mates³⁰ are to be abandoned; likewise are others’ wealth and the drinking of beer.

           These are the five ill deeds,³¹ vajra nooses, destroyers of your virtue.

           These are given with the name of [Shākyamuni and so forth] gurus of gods and humans – having arisen at the time [of his teaching].

           You also should keep this word of [Shākyamuni and so forth] chief of [all] the various [beings], destroying the frights of cyclic existence.

           You should not play dice, eat unseemly food, read bad words, or perform rites of sacrifice for ancestors or extremist religious practices,

           Or the five killings – of cattle, children, women, men, or the gurus of gods and humans,³²

           Nor be contentious with friends, leaders, the gurus of gods and humans,³³ the Spiritual Community, or those who trust you,

           Or allow the senses to be attached. Thus are the twenty-five modes of conduct of the lords of existence.

The five ill deeds are to harm others – ranging from small harms up to killing – as well as lying, stealing others’ wealth, adultery, and drinking beer; if you cannot give up alcohol completely, then reduce your consumption. The five secondary ill deeds are betting; eating impure or improper flesh; reading about things such as war without any purpose or stories written for the sake of increasing desire, hatred, or wrong views; performing sacrifice of living beings for ancestors, or engaging in rites of animal sacrifice, and extremist religious practices. The five murders are to kill cattle, children, women, and men, and to destroy religious symbols of exalted body, speech, and mind. The five malices are to have malice for friends, leaders, gurus, the Spiritual Community, or those who trust and rely on you. The five desires are to be mentally captivated by pleasant visible forms, sounds, odors, tastes, and tangible objects, viewing them as singly advantageous without being aware of their disadvantages. Practitioners are to refrain from these twenty-five.

           The student accepts them by saying three times:

           I will forever keep

           These twenty-five modes of conduct,

           Destroying the frights of cyclic existence

           In accordance with the word of [Shākyamuni and so forth] the chief of the various [beings], [320]

Next is to generate the mind of the all-encompassing yoga; this means to generate the conventional and ultimate minds of enlightenment. This is the most important part. First, we should think about being kind and altruistic, other-oriented, as much as we can, through reasons and through whatever approach is effective. In brief, it is as Shāntideva says in his Engaging in the Bodhisattva Deeds about the opposite of altruism:34

If one does not switch

One’s own happiness for others’ suffering,

One will not achieve Buddhahood

And will not have happiness even in cyclic existence.

If we are not able to switch our self-centeredness, in which we think only about our own happiness and neglect others, for an attitude of emphasizing others’ happiness, not only will we not be able finally to achieve Buddhahood, but also for the time being we will be uncomfortable and have to undergo many various sufferings even while remaining in cyclic existence.

Obviously, even in our present situation, through anger and hatred we cannot achieve real lasting world peace. Though many talk about good topics such as disarmament and arms control, how can these goals be achieved through hatred? It is impossible. They can be achieved only through a peaceful mind – through love, kindness, and mutual trust. Through hatred we cannot develop mutual trust, and without trust how can such beautiful goals be achieved? You can make a huge document with a huge pen, but nobody will respect it if something is wrong in your heart. So, all of these things can be achieved only through a good heart.

Thus, on the levels of the individual family, the nation, and the world, peace is achieved through good motivation, a warm heart, real human feeling. Even if a couple has promised to live together for the rest of this life, once anger and hatred develop and grow, the result is divorce. These unnecessary things come because of hatred, because of a lack of kindness, lack of love, lack of understanding, lack of mutual respect. This is very clear.

We must develop kindness with strong determination. Then, think that this attitude of kindness – which you have developed such that you are strongly and vividly moved to help all sentient beings – transforms into a moon disc at your heart. Without such feeling, it is nothing just to visualize a moon disc. Therefore, we must develop a determined feeling, which then can be transformed into a moon disc. This is the part of the all-encompassing yoga concerned with the conventional mind of enlightenment.

The other part is concerned with realization of emptiness. How do all occurring objects of knowledge appear to us? When they appear to us, they do not appear to be posited through the power of conceptuality; rather, they appear to exist objectively. That is definite. If they exist the way they appear, then when the objects designated are sought, they should become clearer and clearer. However, the fact is that when the objects designated are sought, they become unclear – they are not found.

However, this does not show that phenomena are nonexistent, for they obviously bring help and harm. Since this is the case, they definitely exist, but since when the objects designated are sought, they are not found to exist objectively in their own right, it is ineluctably established that they exist not from their own side but instead through the power of other conditions. Since they exist through the power of other conditions, they are dependently established. Since they are dependently established, they are devoid of independence, of being under their own power – they are empty of independence, of being under their own power.

Think this way about all phenomena; come to a decision that there is no way that any phenomenon could be established from its own side, that all phenomena are not established from their own side. This mind then transforms into a vajra standing on the moon at your heart.

Thus, first meditatively cultivate an altruistic intention to become enlightened; then, transform that mind into a moon disc.

           Saying the following, [cause the students to] generate a mind of intention toward the all-encompassing yoga:

           The conventional aspirational intention to become enlightened, thinking, “I will attain Buddhahood for the sake of all sentient beings,” transforms into the aspect of a full moon disc at the heart.

Then seek the understanding that all phenomena do not inherently exist. Think that this mind has transformed into a vajra.

           The ultimate mind of enlightenment, in which the emptiness of inherent existence of all phenomena and your own mind are of one taste, transforms into the aspect of a five-pointed vajra on the moon.

These two minds are the causes of a Buddha’s Form Body and Truth Body, respectively. Thinking that you will maintain these minds without ever losing them, repeat:

           Oṃ sarva-yoga-chittaṃ utpadayāmi. [I am causing the mind of all-encompassing yoga to be generated.]

Imagine such a moon and vajra at the heart also of Kālachakra, from which a duplicate separates and dissolves into the same at your heart, thereby making it firm.

           The lama holds a vajra with a flower at [the student’s] heart. With:

           Oṃ surata-samayas tvaṃ hoḥ siddhya-vajra-yathā-sukhaṃ. [May you having the pledge of thorough joy achieve the vajra (of Buddhahood) as wanted.]

           make it firm.

Think that those minds [attitudes] have become firm. You need continually to be mindful of these two again and again. These are the roots. All the techniques of Mantra – initiations and so forth brought together from so many points of view – are for the sake of enhancing and improving these two minds, altruism and wisdom.

The view realizing emptiness, which presently is a coarse form of the mental consciousness, must eventually be transformed into the subtler consciousness mentioned earlier.

Next is an exhortation to secrecy, not to speak of Mantra practices widely but to keep them secret.

           Today you will be blessed into magnificence by all the Ones Gone Thus. You should not speak about this supremely secret mandala of all the Ones Gone Thus to those who have not entered a mandala, nor to those without faith.

After this, you enter the mandala.