OFFERING AND SUPPLICATION
Again, mandala is offered to the lama, undifferentiable from the Vajra Speech of Kālachakra, as a present for the vajra and bell initiation that cleanses the two channels.
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.]
The Sūtra of Teaching to Nanda on Entry to the Womb (tshe dang ldan pa dga’ bo mngal du ’jug pa bstan pa, āyuṣhmannanda-garbhābhāvakrāntinirdesha) says that in our bodies there are eighty thousand channels. In Mantra, the count of the channels is seventy-two thousand. Among these, the main channels are three – the right, left, and central channels. Among these, a practitioner is seeking to make use of the central one.
When the right and left channels – rasanā and lalanā – are active, conceptions of subject and object are generated. Hence, in order to purify the right and left channels, the students make supplication to receive the vajra and bell initiations.
Make supplication three times with:
Oṃ hūṃ hoḥ vijñāna-jñāna-svabhāve karuṇā-prajñā-ātmake vajra-vajra-ghaṇṭe savyetarakarayor mama vajrasatvaḥ saprajño dadātu huṃ hūṃ phaṭ. [Oṃ hūṃ hoḥ please may Vajrasattva together with (his) Wisdom Woman bestow the vajra and vajrabell that have a nature of consciousness and exalted wisdom (and) an essence of compassion and wisdom in my right hand and other hand huṃ hūṃ phaṭ.]
CLEANSING, PURIFICATION, AND DEIFICATION OF THE STUDENTS AND INITIATION SUBSTANCES
Then, the student’s right and left channels and the substances of the initiation, vajra and bell, are generated as [two sets of] Kālachakra and his consort, Vishvamātā. Therefore, listen carefully to the ritual instructions and imagine the process as indicated.
Clear away [obstructors] from the student and from the vajra and bell [with the six syllables, oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ and water from the conch] and purify them. With:
Oṃ shūnyatā-jñāna-vajra-svabhāvātmako ’haṃ [I have the essential nature of indivisible emptiness and wisdom,] you and the vajra bell turn into emptiness. From within emptiness, your right channel and the vajra which is the initiation substance [each appear as] hūṃ [which transform into] vajras, from which are generated blue Kālachakras with one face and two hands holding vajra and bell; they are embraced by Vishvamātās holding a curved knife and a skull. Your left channel and the bell [each appear as] phreṃ [which transform into] curved knives, from which are generated yellow Vishvamātās with one face and two hands holding a curved knife and skull; they are embraced by Kālachakra. At the forehead of these two is oṃ; at the neck āḥ; at the heart hūṃ; and at the navel hoḥ. Light, emitted from the hūṃ at their heart, draws in Wisdom Beings like the meditated ones. 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 substances. The Father Deity [Kālachakra] is seal-impressed by Akṣhobhya, and the Mother Deity [Vishvamātā] is seal-impressed by Vajrasattva.
TRANSFORMATION OF THE DEITIES BACK INTO THE INITIATION SUBSTANCE IN HEIGHTENED FORM
Make offering [to those deities] 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.]
The Father Deity and Mother Deity become absorbed; upon being melted by the fire of great desire they become the vajra and bell that are the initiation substances.
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 ākarṣhaya 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.
Then:
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 principal Father Deity and Mother Deity in the mandala that has been achieved, holding vajra and bell, [are about to] confer initiation.
The Vajra Worker raises up the vajra and bell. Auspiciousness 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.
When I make the gesture of touching the vajra and bell to your five places, think that your right and left channels become serviceable such that these channels, rather than acting as unfavorable circumstances blocking entry of wind into the central channel, act as favorable circumstances for such. In dependence upon that, from henceforth the winds in the right and left channels are restrained in the sense of being gathered together in the central channel, where the winds remain and dissolve. Through that, the level of subsequent mindfulness, in which the great seal of empty form is actualized, and the level of immovable meditative stabilization are generated. Think that predispositions are being established for the gradual generation of these levels of the path and that a special non-conceptual meditative stabilization is engendered.
Then, 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 huṃ hoḥ sūrya-chandra-vishodhaka svāhā. [Oṃ huṃ hoḥ thoroughly purifying sun and moon svāhā.]
Touch the vajra and bell to the five places [crown protrusion, both shoulders, upper arms, thighs, and hips], and having placed them to the top of the head, give them into the hands of the student who assumes the manner of embrace.
Next is a water initiation as an appendage to the vajra and bell initiation.
Then, 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, [have the student] drink a little and also wash, conferring initiation.
That completes the appendage.
Through being conferred initiation in that way, your left and right channels become the principal Father Deity and Mother Deity. Light rays from them draw in the principal Father Deity and Mother Deity of the mandala in the manner of a second butter lamp separating off from the first. The principal Father Deity and Mother Deity dissolve into your left and right channels clarified as the principal Father Deity and Mother Deity. Also, all the initiation deities are summoned and dissolve into your right and left channels clarified as the principal Father Deity and Mother Deity.
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.]
Then, express the meaning of the initiation and its purification:
This corresponds to a child’s laughing and talking. It cleanses defilements of the right and left channels. [337] It sets potencies for binding [the winds in] the right and left channels in the central channel and establishes seeds for exalted mind – the immutable great bliss – and exalted speech in all forms. It authorizes you to achieve feats of the principal Father Deity and Mother Deity and causes you to have the capacity to purify [internal] sun and moon58 together and to attain the fourth ground.
MEANING OF THE INITIATION
Then, express the purification common to those two initiations:
Just as in the womb the winds and channels are formed, the two initiations in the area of the southern face of exalted speech cleanse defilements of the winds, the root of speech. They empower you with respect to the activities of vajra speech; they place seeds of vajra speech [in your continuum] and authorize you to achieve feats of vajra speech.