āpāramitā.The basic mode of procedure for the crown initiation is the same as that for the water initiation. The difference is that your five mental and physical aggregates and the five-part crown are generated in series as Akṣhobhya and so forth.
OFFERING AND SUPPLICATION
Mandala is offered to the lama, undifferentiable from the Vajra Body of Kālachakra, as a present for giving the crown initiation that cleanses the defilements of the five aggregates.
Offer mandala:
To the lama, personal deity, and Three Jewels I offer in visualization
The body, speech, mind, and resources of myself and others,
Our collections of virtue in the past, present, and future,
And the wonderful precious mandala with the masses of Samantabhadra’s offerings.
Accepting them through your compassion, please bless me into magnificence.
Idaṃ guru-ratna-maṇḍalakaṃ niryātayāmi. [I offer this jewelled mandala to the guru.]
Make this supplication three times with:53
Oṃ aṃ iṃ ṛṃ uṃ ḷṃ sarva-buddha-vajra-mukuṭaṃ mama pañcha-buddha-ātmakaṃ bandhayantu huṃ hūṃ phaṭ. [Oṃ aṃ iṃ ṛṃ uṃ ḷṃ please may all the Buddhas bind on me the vajra crowns having the nature of the five Buddhas huṃ hūṃ phaṭ.]
CLEANSING, PURIFICATION AND DEIFICATION OF THE STUDENTS AND INITIATION SUBSTANCES
Since here it is not necessary to perform the internal initiation again, clear away [obstructors from the student] and the crown with the six syllables [oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ] and water from the conch. With:
Oṃ shūnyatā-jñāna-vajra-svabhāvātmako ’haṃ [I have the essential nature of indivisible emptiness and wisdom,] the five aggregates of the [student] and the crown, the substance involved in the initiation, transform into emptiness. From within emptiness, your aggregate of consciousness and the green crown [appear as two] a [which transform into] vajras from which are generated green Akṣhobhyas with three faces – green, red, and white – and six hands, holding in the three right hands a vajra, curved knife, and axe and in the three left hands vajra and bell, skull, and a head of Brahmā. They are embraced by Prajāpāramitā.
Your aggregate of compositional factors and the black crown [appear as two] i [which transform into] swords, from which are generated black Amoghasiddhis with three faces – black, red, and white – and six hands, holding in the three right hands a sword, curved knife, and trident and in the three left hands a shield, skull, and white khaṭvāṅga. They are embraced by Lochanā.
Your aggregate of feelings and the red crown [appear as two] ṛ [which transform into] jewels, from which are generated red Ratnasambhavas with three faces – red, white, and black – and six hands, holding in the three right hands a triple arrow, vajra hook, and resounding ḍāmaru drum and in the three left hands a bow, vajra noose, and nine-faceted jewel. They are embraced by Māmaki.
Your aggregate of discrimination and the white crown [appear as two] u [which transform into] lotuses, from which are generated white Amitābhas with three faces – white, black, and red – and six hands, holding in the three right hands a mallet, spear, and trident and in the three left hands a white lotus with a hundred petals, a mirror, and rosary. They are embraced by Pāṇdarā.
Your aggregate of forms and the yellow crown [appear as two] ḷ [which transform into] wheels, from which are generated yellow Vairochanas, with three faces – yellow, white, and black – and six hands, holding in the three right hands a wheel, staff, and frightening vajra and in the three left hands a conch, vajra iron chain, and a ringing bell. They are embraced by Tārā.
At their foreheads is oṃ; at their throats āḥ; at their hearts hūṃ; and at their navels hoḥ. Light is emitted from the hūṃ at their hearts, which draws in Wisdom Beings like those meditated. Jaḥ hūṃ baṃ hoḥ hi. [Be summoned, enter, become fused with, be pleased, and become of the same taste.] They become of one taste with their respective Pledge Beings.
Oṃ ā ī 
ū 
pañcha-dhātu-vishodhani svāhā. [Oṃ ā ī ū be founded in the purification of the five constituents.] The Mothers confer initiation on the deities of the initiation substance. These, respectively, are seal-impressed by Vajrasattva, Amoghasiddhi, Ratnasambhava, Amitābha, and Vairochana.
TRANSFORMATION OF THE DEITIES BACK INTO THE INITIATION SUBSTANCE IN HEIGHTENED FORM
Make offering with:
Gandhaṃ puṣhpaṃ dhūpaṃ dīpaṃ akṣhate naividye lāsye hāsye vādye nṛtye gītye kāme pūja kuru kuru svāhā. [Make offering with perfume, flowers, incense, lamps, fruit, food, lower robe, smiles, music, dance, singing, and touch svāhā.] [333]
The Father and Mother Deities become absorbed; upon being melted by the fire of great desire they become the crown, the initiation substance.
INITIATION OF THE STUDENTS THROUGH USING THE INITIATION SUBSTANCE
Light rays from the heart of the lama who is not different from the principal deity draw in the initiation deities – Father and Mother Conquerors, Sons, and Daughters – filling the expanse of space. Vajra-bhairava ākarṣhays jaḥ. [Vajra Frightful One, summon, jaḥ.]
Make offering with:
Gandhaṃ puṣhpaṃ dhūpaṃ dīpaṃ akṣhate naividye lāsye hāsye vādye nṛtye gītye kāme pūja kuru kuru svāhā. [Make offering with perfume, flowers, incense, lamps, fruit, food, lower robe, smiles, music, dance, singing, and touch svāhā.]
Make a supplication:
Just as Vajradhara bestowed
Initiations, sources of good qualities,
On the Buddhas for the sake of protecting transmigrating beings,
So please also bestow such here.
The Conquerors in space – Fathers and Mothers – make the intention to confer initiation. The Bodhisattvas make expressions of auspiciousness. Rūpavajrā and so forth make offering, and a rain of flowers and so forth descend. Male and Female Wrathful Ones expel obstructors. The five Buddhas, who reside in the mandala that has been achieved and who hold the crowns, [are about to] confer initiation.
The Vajra Worker raises up the crown. Auspiciousness54 is expressed with:
Through an auspiciousness dwelling in the hearts of all the sentient,
The essence of all, the supreme lord of all lineages,
Progenitor of all the sentient, the great bliss,
May you have today auspiciousness at the supreme conferral of initiation.
Through the Buddha possessing perfection like a gold mountain,
Protector of the three worlds who has abandoned the three defilements,
With a face like the broad petals of a lotus,
May you have today the auspiciousness of pacification.
Through the highest supreme unwavering teaching set forth by him,
Renowned in the three worlds, worshipped by gods and humans,
Most excellent of doctrine, pacifying all beings,
May you have today the auspiciousness of pacification.
Through the excellent Spiritual Community, rich with the auspiciousness of having heard the doctrine,
Place of worship by humans, gods, and demi-gods,
Highest supreme of assemblies, knowing conscience, and the foundation of glory,
May you have today the auspiciousness of pacification.
When doing self-entry, a rain of flowers falls on oneself, and when initiation is conferred on a student, a rain of flowers falls on the student. Then, the master, with the right leg outstretched says:
I will give the great vajra conferral of initiation,
Revered by those of the three realms,
Arisen from the source of the three
Secrecies of all the Buddhas.
As I make the gesture of touching the crown to your head and so forth, imagine that the five Ones Gone Thus who reside in the mandala put the crown, which is the substance of the initiation, on your head. Think that in dependence upon that, a special non-conceptual wisdom consciousness is generated in your continuum and that potencies for achieving the body of a Buddha with the major and minor marks are thereby set in your continuum.
Oṃ a i ṛ u ḷ pañcha-tathāgata-parishuddha svāhā. [Oṃ a i ṛ u ḷ be founded in the thorough purity of the five Ones Gone Thus.]
Touch the crown to the five places [crown protrusion, both shoulders, upper arms, thighs, and hips], and wear it on the head.
Next a water initiation is conferred as an appendage to the crown initiation.
Then,55 the master, with right leg outstretched, says:
I will give the great vajra conferral of initiation,
Revered by those of the three realms,
Arisen from the source of the three
Secrecies of all the Buddhas.
Oṃ ā ī ū 
pañcha-dhātu-vishodhani svāhā.
[Oṃ ā ī ū be founded in the purification of the
five constituents.]
With the water touch the five places – crown protrusion, right and left shoulders, upper arms, thighs, and hips – and having sprinkled a little, drink a little and also wash, conferring initiation.
That completes the appendage.
Through being conferred initiation in that way, your five aggregates become the five Buddhas.
At the crown of your head, the entity of your aggregate of consciousness transforms into Akṣhobhya. At your forehead, the entity of your aggregate of compositional factors transforms into Amoghasiddhi. At your throat, the entity of your aggregate of feelings transforms into Ratnasambhava. At your heart, the entity of your aggregate of discriminations transforms into Amitābha. At your navel, the entity of your aggregate of forms transforms into Vairochana.
Light rays from them draw in the five Buddhas of the mandala in the manner of a second butter lamp separating off from the first. The five Buddhas dissolve into the five Buddhas of your own body. Also, the initiation deities are summoned and dissolve into your five aggregates clarified as the five Buddhas.
Make offering with:
Gandhaṃ puṣhpaṃ dhūpaṃ dīpaṃ akṣhate naividye lāsye hāsye vādye nṛtye gītye kāme pūja kuru kuru svāhā. [Make offering with perfume, flowers, incense, lamps, fruit, food, lower robe, smiles, music, dance, singing, and touch svāhā.]
MEANING OF THE INITIATION
Then, express the meaning of the initiation and its purification:
This corresponds to fixing up the hair on the top of a child’s head. It cleanses defilements of the five aggregates. It authorizes you to achieve feats by way of the five Buddhas. It sets potencies for the five Buddhas in your continuum and causes you to have the capacity to attain the second ground as its fruit.
Then, express the purification common to those two initiations:
Just as in the womb the constituents and the aggregates are initially formed, the two initiations in the area of the northern face of exalted body cleanse physical defilements and establish seeds for a vajra body in order to establish potencies such that the impure constituents and aggregates which are factors of your own body are made devoid of defilement as entities of the male and female Ones Gone Thus. [These two initiations] authorize you to achieve the feat of a vajra body.