ū 
pañcha-dhātu-vishodhani svāhā. [Oṃ ā ī ū be founded in the purification of the five constituents.]To receive the sixth, the name initiation that purifies the action faculties as well as their activities, the students offer mandala and, after that, make a supplication.
OFFERING AND SUPPLICATION
Mandala is offered to the lama, undifferentiable from the Vajra Speech of Kālachakra, as a present for the name initiation that cleanses the action faculties as well as their activities.
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 ha hā ya yā ra rā va vā la lā sarva-krodha-rājāḥ sabhāryā maitrī-karuṇā-mudita-upekṣhā-sarva-samatā-svabhāvaṃ vajra-pūrvaṃgamaṃ nāma me dadantu huṃ hūṃ phaṭ. [Oṃ ha hā ya yā ra rā va vā la lā may all the Kings of Wrathful Ones with their consorts bestow on me the name preceding the vajra which has the nature of entirely equal love, compassion, joy, and equanimity huṃ hūṃ phaṭ.]
CLEANSING, PURIFICATION, AND DEIFICATION OF THE STUDENTS AND INITIATION SUBSTANCES
Next, the students’ action faculties and their activities are to be generated as deities. In this, Method and Wisdom [Deities] are associated with the elements that oppose each other. The opponent of earth is fire; the opponent of fire is water, etc.
Clear away [obstructors from] the student and the bracelets [with the six syllables, oṃ āḥ hūṃ hoḥ haṃ kṣhaḥ, and water from the conch] and purify them. With:
Oṃ shūnyatā-jñāna-vajra-svabhāvātmako ’ham [I have the essential nature of indivisible emptiness and wisdom,] your action faculties and their activities60 as well as the bracelets turn into emptiness.
In what follows, the action faculties are not teamed with their respective activities but with the activities of other faculties.
From within emptiness, your faculty of urination and the activity of emitting regenerative fluid as well as the bracelet that is the initiation substance [appear as two sets of] ha and hā [which transform into] vajras, from which are generated Uṣhnīṣhachakravartī and Raudrākṣhī, 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 left hands a vajra-bell, skull, and head of Brahmā. Respectively, they are embraced by Atinīlā and Subharāja.
Your mouth faculty and the activity of discharging feces as well as the bracelet that is the initiation substance [appear as two sets of] ya and yā [which transform into] swords, from which are generated black Vighnāntaka [Atibala] and Atibalā, [340] 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 khaṭvaṅga. Respectively, they are embraced by Stambhakī and Yamāntaka.
Your arm faculty and the activity of going as well as the bracelet that is the initiation substance [appear as two sets of] ra and rā [which transform into] jewels, from which are generated red Prajñāntaka [Jambhaka] and Jambhakī, 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 left hands a bow, vajra noose, and nine-faceted jewel. Respectively, they are embraced by white Mānakī and Padmāntaka.
Your leg faculty and the activity of taking as well as the bracelet that is the initiation substance [appear as two sets of] va and vā [which transform into] lotuses, from which are generated white Padmāntaka and Mānakī, with three faces – white, black, and red – and six hands, holding in the right hands a mallet, spear, and trident and in the three left hands a white lotus with a hundred petals, a mirror, and a rosary. Respectively, they are embraced by red Jambhakī and Prajñāntaka.
Your anus faculty and activity of speaking as well as the bracelet that is the initiation substance [appear as two sets of] la and lā [which transform into] wheels, from which are generated yellow Yamāntaka and Stambhakī, with three faces – yellow, white, and black – and six hands, holding in the three right hands a wheel, staff, and frightful vajra and in the three left hands a conch, vajra chain, and resounding bell. Respectively, they are embraced by black Atibalā and Vighnāntaka.
Your supreme faculty and the activity of emitting urine as well as the bracelet that is the initiation substance [appear as two sets of] haṃ and haḥ [which transform into] vajras, from which are generated blue Sumbharāja and Atinīlā with three faces – blue, red, and white – and six hands, holding in the right a vajra, curved knife, and axe and in the left a vajra and bell, skull, and a head of Brahmā. Respectively, they are embraced by green Raudrākṣhī and Uṣhṇīṣhachakravarti.
Here, the color, faces, and hands of all the male and female Wrathful Ones, Father and Mother Deities, are done in accordance with the six lineages; thus, they differ from other occasions.
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 huṃ 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. Respectively, they are seal-impressed with Vajrasattva, Amoghasiddhi, Ratnasambhava, Amitābha, Vairochana, and 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 robe, smiles, music, dance, singing, and touch svāhā.]
The male and female deities become absorbed; upon being melted by the fire of great desire, they become the bracelets that are the initiation substances. [341]
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 Male and Female Wrathful deities in the mandala that has been achieved, holding the bracelets, [are about to] confer initiation.
The Vajra Worker raises up the bracelets. 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.
The male and female Wrathful Deities of the mandala, holding the bracelets that are the substances of the initiation, give these to you. When they touch the bracelets to your five places, your action faculties as well as their activities are blessed into magnificence such that they become serviceable. Think that a special non-conceptual wisdom is thereby generated in your continuum.
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 ha hā ya yā ra rā va vā la lā chatur-brahma-vihāra-vishuddha svāhā. [Oṃ ha hā ya yā ra rā va vā la lā the thorough purity of the four abodes of purity svāhā.]
Touch bracelets of jewels or flowers etc. to the five places [crown protrusion, both shoulders, upper arms, thighs, and hips] and put them on the arms and legs.
The reason why this is called a name initiation is that when someone is called a teacher or engineer, for instance, the name is designated in dependence upon an activity, and this initiation is primarily concerned with purifying the action faculties and their respective activities, whereupon the students are designated or prophesied as achieving enlightenment.
Next is a water initiation as an appendage to the name 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.
Now, with respect to designating you with a name, the lama puts on the outer religious robes in the manner of the guru Shākyamuni Buddha and rises. He holds a corner of the religious robe in the manner of a lion’s ear, symbolizing fearlessness. He then designates the student with a name concordant with the lineage determined earlier through the dropping of the flower on the square board, prophesying that with such and such a name you will become a One Gone Thus with Truth and Form Bodies. When the lama speaks the name, imagine that a non-conceptual state is engendered in your mind, great bliss is generated, and a special exalted wisdom of undifferentiable bliss and emptiness in which the bliss consciousness ascertains the absence of inherent existence is generated in your continuum.
The lama assumes the mode of a One Gone Thus; with his left fist he holds [two] corners of his religious robe at his heart and forms the seal of bestowing non-fright with his right hand. Say:
I with [all] Vajrasattvas, Ones Gone Thus,
Prophesy here that you,
Having been relieved61 from the bad transmigrations
Of cyclic existence, will thoroughly pacify cyclic existence.
You are prophesied as becoming a Buddha through actualizing Form Bodies that have the function of relieving transmigrators from bad rebirths in cyclic existence and actualizing a Truth Body that is an extinguishment of cyclic existence in the sphere of profound peace.
O Vajra (your Mantra name), tathāgata-siddhi-samayas tvaṃ bhūr bhuva[ḥ]svaḥ. [O, since you are able to realize the reality (of the three realms) below the ground, on the ground, and the heavens, you will be established as the One Gone Thus, Vajra (your mantra name).]
Use the name that accords with the lineage that the flower hit [when dropped onto the mandala].
Through being conferred initiation and prophesied in that way, your action faculties and activities become the Male and Female Wrathful Deities. Light rays from them draw in the male and female Wrathful Deities of the mandala in the manner of a second butter lamp separating off from the first. The male and female Wrathful Deities dissolve into your action faculties and their activities clarified as the male and female Wrathful Deities. Also, all the initiation deities are summoned and dissolve into your action faculties and their activities clarified as the male and female Wrathful Deities.
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 naming a child. It cleanses defilements of the action faculties and their activities. It authorizes you to achieve feats of the Male and Female Wrathful Deities. It makes you into having the capacity to overcome the four demons through the four immeasurables and to attain the sixth ground as its fruit.
Then, express the purification common to those two initiations:
Just as the action faculties and their activities are established in the womb, the two initiations in the area of the eastern face of exalted mind cleanse defilements of the mind that cause the senses to engage objects and the action faculties to engage in activities. They set potencies [in your continuum] for exalted vajra mind and authorize you to achieve feats of exalted vajra mind.