The fifth and sixth initiations are means of purifying mind – the first two having purified body and the third and fourth having purified speech. The student proceeds to the eastern door so as to face the mind face of Kālachakra.
OFFERING AND SUPPLICATION
Again, circling to the right, the student is led to the eastern door. Facing the [black] exalted mind face of [Kālachakra], the student sits on the initiation seat. Mandala is offered to the lama, undifferentiable from the Vajra Mind of Kālachakra, as a present for giving the conduct initiation that cleanse defilements of the sense powers and objects.
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 supplication three times with:
Oṃ a ā e ai ar ār o au al āl aṃ aḥ sarva-bodhisatvāḥ sabhāryāḥ sarvadā-sarvakāma-upabhogaṃ vajra-prataṃ mama dadantu svāhā. [Oṃ a ā e ai ar ār o au al āl aṃ aḥ please may all the Bodhisattvas with their consorts bestow on me the vajra conduct of thoroughly enjoying all desires at all times svāhā.]
INTERNAL INITIATION
The students now generate themselves as Vajra Mind Deities according to the rite.
Clear away [obstructors] as before [with the six syllables, oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ, and water from the conch].
Rays of light from huṃ at the heart of the lama who is not different from the principal deity draw you in; you enter his mouth, pass through the center of his body, and through the vajra path enter the Mother’s lotus, melting into a drop that turns into emptiness. From within emptiness comes a hūṃ [which transforms into] a vajra, from which is generated a black Vajra Mind Deity, with three faces – black, red and white – and six hands, holding in the right hands a sword, curved knife, and trident and in the left hands a shield, skull, and white khaṭvaṅga; you are embraced by Lochanā.
Rays of light from the heart of the lama who is not different from the principal deity draw 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 the same taste.
Light rays from the heart of the lama who is not different from the principal deity draw in all the Conquerors of the ten directions – Fathers, Mothers Sons, and Daughters. 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.]
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.
Through making supplication in that way, all the Conquerors, Fathers and Mothers and so forth, become absorbed, are melted by the fire of great desire [i.e., by great bliss], and enter by way of the crown protrusion of the lama who is not different from the principal deity. Emerging from the vajra-pathway, the mind of enlightenment confers initiation on yourself made into a Vajra Mind Deity. You emerge from the Mothers’s lotus and sit on the initiation seat.
CLEANSING, PURIFICATION AND DEIFICATION OF THE STUDENTS AND INITIATION SUBSTANCES
In the conduct initiation, the students’ sense powers and their respective objects are blessed into magnificence such that they become serviceable. In the twelve links of the dependent-arising of cyclic existence, the coming together of sense power, object, and consciousness produces the mental factor of contact that distinguishes objects as attractive, unattractive, or neutral. Then, in dependence upon such, there are feelings of pleasure, pain, or neutrality. Then, in dependence upon that, desire, hatred, and obscuration increase.
All of these are engendered by way of the coming together of sense powers and objects; hence, here in this initiation the sense powers and their objects are blessed into magnificence such that only virtuous consciousnesses are produced and the continuum of conceptuality is cut. In place of the generation of non-virtuous consciousnesses and conceptuality, the coming together of sense power and object thereby serve as conditions for the generation of non-conceptuality. To accomplish this, in the initiation the sense powers and their objects are generated as deities.
Just as the sense powers are being restrained and their objects are being experienced within the confines of bliss and emptiness, so the external substance given in this initiation is a ring that acts as a restraint on the finger. There could be five rings for all five fingers, which are associated with earth, water, fire, wind, and space, but when done with a single ring, it is to be put on the thumb, which is identified as yellow since this color is associated with earth; the earth-constituent, in turn, is related with the five sense powers. The one ring, called a “thumb-vajra”, is generated as a series of deities.
Concerning how the ring is generated as deities, listen to the description of the initiation rite.
Then, clear away [obstructors] from the student and from the thumb vajra [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,] your sense powers and their objects59 as well as the thumb vajra turn into emptiness.
In what follows, the sense powers are not teamed with their respective objects but with different objects. For instance, the objects of the ear sense power are sounds, but in the first pair the ear sense power is teamed with the phenomena-constituent, which refers to the special objects of the mental consciousness.
From within emptiness, your ear sense power and the objects – the phenomena-constituent – as well as the thumb vajra [appear as two sets of] a and ā [which transform into] vajras, from which are generated green Vajrapāṇi and Dharmadhātuvajrā, with three faces – green, red, and white – and six hands, holding in the right hands a vajra, curved knife, and axe and in the left hands a vajra-bell, skull and head of Brahmā. Respectively, they are embraced by Shabdavajrā and Samantabhadra.
Your nose sense power and the objects – tangible objects – as well as the thumb vajra, [appear as two sets of] e and ai [which transforms into] swords, from which are generated black Khagarbha and Sparshavajrā, with three faces – black, red, and white – and six hands, holding in the right hands a sword, curved knife, and trident and in the left hands a shield, skull, and white khaṭvaṇga. Respectively, they are embraced by Gandhavajrā and Sarvanivaraṇaviṣhkambhi. [338]
Your eye sense power and the objects – tastes – as well as the thumb vajra, [appear as two sets of] ar and ār [which transform into] jewels from which are generated red Kṣhitigarbha and Rasavajrā, with three faces – red, white, and black – and six hands holding in the right hands a triple arrow, vajra hook, and a resounding ḍamaru drum and in the left hands a bow, vajra noose, and nine-faceted jewel. Respectively, they are embraced by Rūpavajrā and Lokeshvara.
Your tongue sense power and the objects – visible forms – as well as the thumb vajra, [appear as two sets of] o and au [which transform into] lotuses, from which are generated white Lokeshvara and Rūpavajrā with three faces – white, black and red – and six hands holding in the right hands a mallet, spear, and trident and in the left hands a white lotus with a hundred petals, a mirror, and rosary. Respectively, they are embraced by Rasavajrā and Kṣhitigarbha.
Your body sense power and the objects – odors – as well as the thumb vajra, [appear as two sets of] al and āl [which transform into] wheels, from which are generated yellow Sarvanivaraṇaviṣhkambhi and Gandhavajrā, with three faces – yellow, white, and black – and with six hands, holding in the right hands a wheel, staff, and frightful vajra and in the left hands a conch, vajra iron chain, and resounding bell. Respectively, they are embraced by Sparshavajrā and Khagarbha.
Your mental sense power and the objects – sounds – as well as the thumb vajra [appear as two sets of] aṃ and aḥ [which transform into] vajras, from which are generated blue Samantabhadra and Shabdavajrā, with three faces – blue, red, and white – and six hands, holding in the right hands a vajra, curved knife, and axe and in the left hands a vajra-bell, skull, and head of Brahmā. Respectively, they are embraced by Dharmadhātuvajrā and Vajrapāṇi.
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 substances. The black deities are seal-impressed by Amoghasiddhi; the red ones, with Ratnasambhava; the white ones, with Amitābha; the yellow ones with Vairochana; the green ones, with Vajrasattva; and the blue ones with Akṣhobhya.
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 robes, smiles, music, dance, singing, and touch svāhā.]
The Father and Mother Deities become absorbed, whereby they are melted by the fire of great desire and turn into the thumb vajra, the substance of the initiation.
With respect to the meaning of the meditation, the thumb vajra melts and turns into two letters, from which two deities are generated; it is not that the thumb vajra becomes one deity, which melts and becomes another deity, etc. This should be understood also with respect to the bracelets later.
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 akarṣhaya 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 male and female Bodhisattvas residing in the achieved mandala, holding thumb vajras, [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 petal 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 ring that is the initiation substance to your five places, imagine that the male and female Bodhisattvas who reside in the mandala do this, bestowing the conduct initiation. Think that thereby your internal five sense powers and their respective objects are blessed into magnificence such that they become serviceable, inducing generation of special non-conceptual consciousness, engendering firm meditative stabilization in which the exalted wisdom realizing the emptiness of inherent existence and bliss are of a single undifferentiable entity.
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 a ā e ai ar ār o au al āl aṃ aḥ viṣhayendriya-vishodhani svāhā. [Oṃ a ā e ai ar ār o au al āl aṃ aḥ purification of the objects and sense powers svāhā.]
Having touched the five places [crown protrusion, both shoulders, upper arms, thighs, and hips], say:
This rests on the hands of all
Buddhas, Vajrasattvas.
You should always hold
The firm conduct of Vajrapāṇi. [339]
Give the thumb vajra. Put flowers on the ears and so forth.
From henceforth no matter what good or bad appearances occur to the sense powers, you should not come under the influence of conceptions of ordinariness but should view whatever appears as the sport of emptiness and as the sport of bliss and, within that perspective, make use of the visible forms, sounds, odors, tastes, and objects of touch of the Desire Realm.
For example, if you look at a green leaf before putting on yellow sun glasses, you see that it is green; then, even though after putting on the sun glasses, it appears to be yellow, right from its appearance as yellow this very appearance serves as a condition for your thinking that the yellowness of the leaf is due to the glasses, that the leaf is not yellow. Seeing the yellow leaf serves as a condition for the ascertainment that the leaf does not exist as it appears. In the same way, once you have developed good understanding in your mind that phenomena are dependent-arisings and thus are empty of inherent existence, then, upon the undeniable appearance of objects as if they inherently exist, that very appearance serves as a condition inducing ascertainment that except for appearing that way, those objects do not inherently exist. From the very appearance of objects as if they exist in their own right, ascertainment of the emptiness of their existing that way is found.
When encountering objects, instead of coming under the influence of their appearance as if they inherently exist, that very appearance serves to assist ascertainment that those objects do not inherently exist. Similarly, during meditative equipoise, the consciousness ascertaining the meaning of emptiness is a blissful one that has arisen upon the melting of internal essential constituents. When that blissful consciousness one-pointedly ascertains emptiness, subsequent to such meditative equipoise whatever appears dawns not only as the sport of emptiness but also as the sport of bliss due to the force of the earlier one-pointed, strong consideration of emptiness and bliss as undifferentiable during meditative equipoise.
When you are used to this practice, it is not necessary to withdraw the senses from their objects in order to control them. Rather, within letting the senses encounter their objects, you do not come under the influence of conceptuality. That is the essential meaning and purpose of the conduct initiation. This is vajra conduct – indivisible, unbreakable conduct; within making use of the attributes of the Desire Realm, one does not come under the influence of bad conceptuality which otherwise is ruinous. Thereby, the visible forms, sounds, odors, tastes, and objects of touch of the Desire Realm cannot overwhelm, pollute, or interrupt you; instead, you have control over them; hence, this is called vajra conduct – a vajra or diamond symbolizing indivisibility, unbreakability.
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, the sense powers and objects in your continuum become the male and female Bodhisattvas. Light rays from them draw in the male and female Bodhisattvas of the mandala in the manner of a second butter lamp separating off from the first. The male and female Bodhisattvas dissolve into the sense powers and objects in your own continuum clarified as the male and female Bodhisattvas. Also, all the initiation deities are summoned and dissolve into the sense powers and objects of your own continuum clarified as the male and female Bodhisattvas.
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 the child’s enjoying the five attributes of the Desire Realm. It cleanses defilements of the sense powers and objects. It authorizes you to achieve feats of the male and female Bodhisattvas and empowers you to enjoy the five attributes of the Desire Realm by way of knowing their nature. It makes you into having the capacity to achieve vajra sense powers and sense fields (skye mched, āyatana) and attain the fifth ground as its fruit.