ū 
pañcha-dhātu-vishodhani svāhā. [Oṃ ā ī ū be founded in the purification of the five constituents.]7 Permission Initiation and Appendages
This section has two parts: the actual permission initiation and its appendages. [342]
PERMISSION INITIATION
The permission initiation is concerned with authorizing the students to teach persons of the various lineages, such as the Vairochana lineage, in accordance with their respective interests and dispositions. For this, initially the students view the lama as undifferentiable from the Vajra Pristine Consciousness Deity, offer mandala, and make a supplication.
OFFERING AND SUPPLICATION
Again, circling to the right, the student is led to the western door. Facing the [yellow] pristine consciousness face [of Kālachakra], the student sits on the initiation seat. Mandala is offered to the lama, undifferentiable from the Vajra Pristine Consciousness of Kālachakra, as a present for giving the permission initiation that cleans pristine consciousness [i.e. bliss].
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 evaṃ padma-vajra-chīhnau prajñopāyau maṇḍala-adhipati-vajra-sukha-jñānāṃgaṃ mama dadatāṃ haṃ haḥ hūṃ phaṭ. [Oṃ evaṃ please may wisdom and method symbolized by lotus and vajra be bestowed on me as the branch of exalted wisdom of vajra bliss of a lord of the mandala haṃ haḥ hūṃ phat.]
INTERNAL INITIATION
Then, an internal initiation is conferred during which the students are generated as Vajra Pristine Consciousness Deities.
Clear away [obstructors from the students 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 and melt into a drop, which turns into emptiness. From within emptiness comes a ho [which transforms into] a wheel, from which is generated a yellow Vajra Pristine Consciousness Deity, with three faces – yellow, white and black – and six hands, holding in the right hands a wheel, staff and frightful vajra and in the left a conch, vajra chain, and resounding bell; he is embraced by Tārā.
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 bāṃ 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 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 Pristine Consciousness Deity. You emerge from the Mother’s lotus and sit on the initiation seat.
CLEANSING, PURIFICATION, AND DEIFICATION OF THE STUDENTS AND INITIATION SUBSTANCES
The external substances of the initiation are hand-symbols [vajra, sword, jewel, lotus, and wheel], and the internal factor is the student’s aggregate of pristine consciousness. From among the thirty-six categories of the mental and physical aggregates and the constituents, the generation of thirty-four as deities has been accomplished. The permission initiation is a means of purifying the aggregate and constituent of pristine consciousness.
“Pristine consciousness” here is related with the drop of the fourth state and thus refers to the factor generating bliss and non-conceptuality. This factor of pristine consciousness as well as the hand-symbols are now generated as the deities, Vajrasattva and Prajñāpāramitā.
Then, clear away [obstructors] from the student and the hand symbols [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 aggregate of pristine consciousness and consciousness constituent62 as well as the hand symbols turn into emptiness. From within emptiness, your aggregate of pristine consciousness [i.e., bliss], your consciousness constituent, and the hand-symbols that are the initiation substances [appear as two sets of] haṃ and kṣhaḥ [which transform into] vajras, from which are generated blue Vajrasattva and Prajñāpāramitā, with three faces – blue, red, and white – and six hands, holding in the three right hands a vajra, curved knife, and axe and in the three left hands a vajrabell, skull, and head of Brahmā. Respectively, they are embraced by Dharmadhātvīshvarī and Akṣhobhya.
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. They are seal-impressed by Akṣhobhya.
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 and Mother Deities become absorbed, whereby they are melted by the fire of great desire and turn into the hand symbols that are the substances of initiation.
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, jah.]
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. Vajrasattva and Prajñāpāramitā residing inside the mandala, [are about to] confer initiation while holding the hand symbols.
The Vajra Worker raises up the hand symbols. 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.
Through touching the student’s five places with the five hand-symbols together, a permission initiation of the five lineages in general is conferred. Imagine that Vajrasattva and Prajñāpāramitā who reside in the mandala, holding the five hand symbols, touch your five places, whereupon the exalted wisdom of great bliss is generated in your continuum. That is how the initiation is conferred.
In order to help all sentient beings
In all worlds in all ways,
Turn the doctrine-wheel
In accordance with how various beings are tamed.
Since all sentient beings are to be helped and those beings are of various lineages, interests, and dispositions, you should teach doctrine in accordance with their lineage, that is, in accordance with their interests and dispositions. Whatever is suitable for taming those particular lineages – the vajra, sword, lotus, jewel, and wheel lineages – should be taught.
Oṃ haṃ kṣhaḥ dharma-chakra-pravartaka svāhā. [Oṃ haṃ kṣhaḥ turner of the wheel of doctrine svāhā.]
Confer it touching the five places [crown protrusion, both shoulders, upper arms, thighs, and hips] with all five hand symbols together.
In order to help all sentient beings
In all worlds in all ways,
Turn the vajra-wheel
In accordance with how various beings are tamed.
Oṃ haṃ kṣhaḥ vajra-chakra-pravartaka svāhā.
[Oṃ haṃ kṣhaḥ turner of the vajra-wheel svāhā.]
In order to help all sentient beings
In all worlds in all ways,
Turn the sword-wheel
In accordance with how various beings are tamed.
Oṃ haṃ kṣhaḥ khaḍga-chakra-pravartaka svāhā.
[Oṃ haṃ kṣhaḥ turner of the sword-wheel svāhā.]
In order to help all sentient beings
In all worlds in all ways,
Turn the jewel-wheel
In accordance with how various beings are tamed.
Oṃ haṃ kṣhaḥ ratna-chakra-pravartaka svāhā.
[Oṃ haṃ kṣhaḥ turner of the jewel-wheel svāhā.]
In order to help all sentient beings
In all worlds in all ways,
Turn the lotus-wheel
In accordance with how various beings are tamed.
Oṃ haṃ kṣhaḥ padma-chakra-pravartaka svāhā.
[Oṃ haṃ kṣhaḥ turner of the lotus-wheel svāhā.]
In order to help all sentient beings
In all worlds in all ways,
Turn the wheel-wheel
In accordance with how various beings are tamed.
Oṃ haṃ kṣhaḥ chakra-chakra-pravartaka svāhā.
[Oṃ haṃ kṣhaḥ turner of the wheel-wheel svāhā.]
[343]
Give into the hands of the students the five hand symbols, vajra and so forth [one by one].
Students are of various lineages – some being of the Akṣhobhya lineage, some of Vairochana, some of Ratnasambhava, and so forth; thus, you should teach doctrine to the trainees of the various lineages in accordance with their dispositions.
Next is a water initiation as an appendage to the permission 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 aggregate of pristine consciousness [i.e., bliss] and consciousness constituent become Vajrasattva, Father and Mother. Light rays from them draw in Vajrasattva, male and female, of the mandala in the manner of a second butter lamp separating off from the first. Vajrasattva, male and female, dissolve into your aggregate of pristine consciousness and consciousness constituent clarified as Vajrasattva, male and female. Also, all the initiation deities are summoned and dissolve into your aggregate of pristine consciousness and consciousness constituent.
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.]
So that the student is moved to bring about the welfare of other beings, a wheel that symbolizes this is given.
Then:
From bhrūṃ arises a wheel.
Oṃ vajra-hetu maṃ. [Oṃ vajra cause maṃ.]
Give it in front or on the seat.
How is the welfare of others to be accomplished? It is mainly through explaining the doctrine. Therefore, you are to bring about others’ welfare through proclaiming the sound of the conch of doctrine.
From the final vowel aḥ arises a conch.
Oṃ vajra-bhāṣha raṃ. [Oṃ vajra speech raṃ.]
Give it into the right hand.
What doctrine is to be taught? For the time being you should teach whatever doctrine is appropriate to the interests and dispositions of sentient beings, leading them finally to the path of the Kālachakra Tantra.
From the first vowel a arises a book [of the Kālachakra Tantra].
A.
From this time today of generating an intention [to turn the wheel of doctrine],
Having been completely and in all ways filled
From the unsurpassed conch of doctrine,
Turn the wheel of doctrine.63
Give it in the middle of the two hands.
Also, when teaching doctrine, you should, in all respects, keep knowledge of the emptiness of inherent existence in mind and within that knowledge view everything as like a magician’s illusions. Within such knowledge of the mode of subsistence of phenomena and motivated by single-pointed altruism, you should bring about the welfare of sentient beings.
From the final vowel aḥ arises a bell.
Aḥ.
Give it into the left hand and have [the student] ring it.
Repeat the following stanzas after me, and at the end of the last line ring the bell. The meaning of the stanzas is: “All phenomena have the nature of space.” What is the character of space? “Space” is designated from the viewpoint of a mere negation of obstructive contact. Similarly, all phenomena are empty of inherent existence, and just as space is designated only from the viewpoint of an elimination of obstructive contact and is not designated by way of any positive phenomena, so the final nature of all phenomena is a mere elimination of inherent existence and is merely nominally established. “Through joining your awareness in equality with this nature of phenomena that is like space, the supreme nature of phenomena – their reality – is made clear in all respects.” For when the emptiness of inherent existence of one phenomenon is seen, one can, in dependence on just that realization, also understand the emptiness of all other phenomena. Therefore, you should teach doctrine that is derived from the meaning of the emptiness of inherent existence of all phenomena.
All have the nature of space.
Space also has no nature [of inherent existence].
Through the yoga of equality with space,
The supreme of all is clear in equality.
From this time today of generating an intention [to turn the wheel of doctrine],
Having been completely and in all ways filled
From the unsurpassed conch of doctrine,
Turn the wheel of doctrine.
In order to help all sentient beings
In all worlds in all ways,
Turn the wheel of doctrine
In accordance with how various beings are tamed.
Now bring about the welfare of sentient beings
Through [the doctrine] having the essential nature of wisdom and method,
High like a wish-granting jewel,
Without discouragement and free from qualms.
In such a way you should bring about the welfare of sentient beings, not allowing method (altruistic motivation) and wisdom to become separated.
Now you declare that you will do just as instructed.
The student, having made homage to the lama, says:
As the Sovereign says, I will do.
APPENDAGES
The section on the appendages to the permission initiation is in two parts: (1) the four branches appended – giving mantra, and so forth – and (2) giving the master’s initiation, the main appendage.
THE FOUR BRANCHES APPENDED – GIVING MANTRA, EYE MEDICINE, MIRROR, AND BOW AND ARROW
GIVING MANTRA
The lama petitions:
O Supramundane Victors, I will bestow it.
Please take heed of this. [344]
To receive these blessings into magnificence the students make a supplication.
Supramundane Victor, I will assume it.
Please take heed of me.
The first appendage is the giving of the mantras of Kālachakra. Activities of pacification and so forth are achieved in dependence upon mantras of provisional meaning during the stage of generation whereas during the stage of completion the supreme feat and common feats are achieved in dependence upon the mantra of definitive meaning – the exalted wisdom of undifferentiable bliss and emptiness. For the success of such practice of mantra, special potency needs to be developed by way of the view realizing emptiness. Hence, in order to establish predispositions for the initial realization of emptiness through the route of conceptual meaning-generalities on the path of accumulation and the path of preparation, eye medicine is given after the giving of mantra. Then, in order to establish predispositions for perceiving all phenomena as like illusions after rising from such meditative equipoise on emptiness, a mirror is given. Then, in order to establish predispositions for directly perceiving emptiness after practicing a union of such meditative equipoise and subsequent attainment, bow and arrow are given. After that, the actual vajra master initiation is conferred.
During the first part, you repeat the mantras upon the lama’s saying them. First, instantaneously visualize yourselves as Kālachakras. With the initial repetition of the mantra, a series of mantra letters at the heart of the lama, who is visualized as Kālachakra, emerges from his mouth and enters into your mouth and is set at your heart. With the second repetition it becomes undifferentiable from the mantra series at your heart, and with the third repetition becomes firm, such that you thereby receive all the magnificent blessings of the mantra.
Then:
From the heart of the lama who is not different from the principal deity a series of mantra emerges, comes out of his mouth, enters your mouth, and remains at your heart surrounding the syllable hūṃ.
Repeat after the lama three times the essence, condensed essence, and root mantras:
Oṃ āḥ hūṃ hoḥ haṃkṣhaḥmalavaraya hūṃ phaṭ.
The second mantra is the condensed essence mantra.
Oṃ hrāṃ hṃ hrāṃ hṃ hruṃ hṛl hraḥ svāhā.
The third is the mantra of exalted vajra body.
Oṃ shrī-Kālachakra huṃ hūṃ phaṭ.
That is the permission for mantra for the sake of eliminating obstructors, achieving feats of pacification and so forth, and purifying the field of feats through the ultimate mantra.
GIVING EYE MEDICINE
The purpose of giving eye medicine is to establish predispositions for engendering special realization of the emptiness of inherent existence, this realization being through the medium of a meaning-generality [i.e., a conceptual image] on the paths of accumulation and preparation. The students imagine that on each of their eyes is the black syllable praṃ; these are considered to contain all of the student’s ill-deeds and obstructions and, in particular, factors preventing perception of reality. When I make the gesture of opening your eyes with the eye-spoon, imagine that the syllables are suddenly removed.
Then, with a gold spoon take eye medicine of butter and honey from a gold or silver vessel and then apply it to the eyes. Think that:
On each of your two eyes is a black praṃ.
Think that they are removed with the point of the spoon and that your eyes are opened with the golden eye-spoon.
Oṃ vajra-naitra-apahara-paṭalaṃ hrīḥ. [Oṃ remove the covering obstructing the vajra eye hrīḥ.]
Removes cataracts in the world,
So, Child, will the Conquerors remove
Your64 dimness of unknowingness.
Oṃ divya-nayana-mudghātayāmi svāhā, [Oṃ I am
opening the divine eye svāhā.]
Freed from the dimness of ignorance, the eye of exalted wisdom has been opened.
GIVING A MIRROR
After perceiving the emptiness of inherent existence during meditative equipoise through the medium of a meaning-generality, during the period subsequent to meditative equipoise all phenomena can be perceived as like illusions or as like reflections in a mirror in that, although they appear to be inherently existent, they are empty of inherent existence. To establish predispositions so that you can actualize such realization, a mirror is given.
Think that:
From āḥ a mirror arises.
Then, show it.
Phenomena are like reflections,
Luminous and clear, without befoulment,
Unapprehendable, and inexpressible,
Arisen from causes and actions (las, karma).
Just as those are like a mirror
Luminous, clear, and unsullied,
So I, Kālachakra, the essence of all Buddhas,
Will remain in your heart, O child.
Knowing phenomena in that way
As without inherent existence and without a base,
Bring about the unparalleled welfare of sentient beings. [345]
You are born as a child of the Protectors.
Know that in general all phenomena are like reflections in a mirror and in particular that the Kālachakra residing in your heart is like a reflection in a mirror.
You should understand that Kālachakra’s blessing as well as the very subtle wind and the very subtle mind of clear light – into which the blessings enter and which is the creator of all appearing and occurring phenomena – are without inherent existence like reflections in a mirror.
GIVING BOW AND ARROW
Next a bow and arrow are given. Just as an arrow pierces its target deeply, so when you continually become accustomed to perceiving the emptiness of inherent existence through the medium of a conceptual image, finally all pollutions of dualistic appearance are extinguished such that your consciousness realizing emptiness and emptiness itself are like water put in water – subject and object having become one undifferentiable entity. Yogic direct perception realizing suchness is thereby achieved. Thus, bow and arrow are given as a means of ripening your continuum so that such realization will be generated speedily.
[Think that]:
From hoḥ are generated bow and arrow. Hoḥ.
Oṃ sarva-tathāgatān anurāgayasva. [Oṃ make all the Ones Gone Thus pleased.]
Saying that, give them to the student.
As I make the gesture of shooting arrows in the four directions as well as above and below, repeat this mantra after me:
Oṃ sarva-tathāgatān anurāgayāmi. [Oṃ I make all the Ones Gone Thus pleased.]
With the thought that the factors of obstruction are being pierced, show the manner of shooting arrows in the four directions as well as above and below.
GIVING THE MASTER’S INITIATION, THE MAIN APPENDAGE
This section has two parts: the actual master’s initiation and indicating the phenomena of purification.
ACTUAL MASTER’S INITIATION
The main appendage is the master’s initiation in which the three pledges of vajra, bell, and seal are given, these being pledges of exalted mind, speech, and body. The apprehension aspect65 of the exalted wisdom of non-dual bliss and emptiness appears in the form of a deity; this itself is the master’s initiation at this point in the Kālachakra system. First, the students and vajra and bell are generated as deities.
Clear away [obstructors] from the student and 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 vajra and bell turn into emptiness. From within emptiness, yourself and the vajra [appear as two] hūṃ [which transform into] vajras, from which are generated [two] Vajrasattvas. The bell [appears as] āḥ [which transforms into] a curved knife, from which is generated Prajñāpāramitā. All three have blue bodies, with three faces – blue, red, and white – and six hands, holding in the three right hands a vajra, curved knife, and axe and in the three left hands a vajra-bell, skull, and head of Brahmā. At their foreheads is oṃ; at the neck āḥ; at their heart hūṃ; and at their navels hoḥ. Light emitted from the hūṃ at their hearts draws in the 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 with the fluid of ambrosia. They are seal impressed by Akṣhobhya. They melt and turn into vajra and bell.
The beginningless and endless heroic mind
Is the greatly joyous Vajrasattva,
The all-good, the essence of all,
The essence that is lord of Vajra Dignity,
Supramundane Victor, glorious supreme primordial being.
The fundamental innate mind of clear light has no beginning or end; when it is generated as an entity of immutable bliss, it is called the “greatly joyous Vajrasattva”. Since it is virtuous in the beginning, middle, and end, it is “all-good”. As a symbol of the undifferentiability of entity of method and wisdom, Vajrasattva is depicted as in union with the goddess Vajra Dignity.
Oṃ mahā-vajra hūṃ. [Oṃ great vajra hūṃ.] [346]
The non-dualistic exalted wisdom, the Conqueror’s mind undifferentiable from emptiness, is the secret vajra. For the sake of remembering this, maintain holding the vajra by way of the vajra principle.
Saying that, give it into the student’s right hand.
The vajra symbolizes the exalted wisdom of great bliss; this is the definitive vajra. Since you must always utilize the exalted wisdom of great bliss, you should hold a vajra symbolizing it.
The bell symbolizes the wisdom realizing the emptiness of inherent existence. Now, the exalted wisdom of great bliss, symbolized by the vajra, and the wisdom realizing emptiness, symbolized by the bell, are to be generated as one entity of establishment and abiding.
This [bell] and that [symbolized by it] are explained as concordant
With the tone of the wisdom of all Buddhas.
You also should always hold it.
The Conquerors assert this as supreme enlightenment.
“This” refers to the symbol, the bell; “that” refers to the symbolized, the definitive bell – the wisdom realizing emptiness, the main object of expression by the exalted qualities of speech of all the Buddhas who, by proclaiming the sound of the emptiness of inherent existence, overcome what is unfavorable and needs to be abandoned in the continuum of trainees. You should hold such a bell.
Thinking that the bell proclaims the sound of the absence of inherent existence of all phenomena, maintain the ringing of the bell by way of the principle of the bell.
Give it into the left hand.
Imagine that, while you repeat this stanza, the sound of the bell proclaims the meaning of the emptiness of inherent existence.
Ringing the bell, say:
Cyclic existence is naturally pure.
Through this reality, one separates from cyclic existence.
Through possessing a mind of [such] natural purity
Excellent existence will be made.
Cyclic existence is naturally pure, due to which it is possible to release oneself from cyclic existence. Through possessing such a naturally pure mind the excellent existence of Buddhahood can be attained.
The student actually or imitatingly generates the exalted wisdom of undifferentiable bliss and emptiness, which are symbolized by vajra and bell. Thereupon, one-pointed belief that the apprehension factor of that exalted wisdom consciousness itself appears as the body of Vajrasattva is the actual vajra master initiation at this point in the Kālachakra Tantra. Observing this great seal divine body of Vajrasattva, which is an appearance of the apprehension aspect of the exalted wisdom of undifferentiable bliss and emptiness symbolized by vajra and bell – an innate body of undifferentiable method and wisdom – think that the entity of the vajra master initiation has been generated in your continuum.
Think:
I have become clarified as the great seal divine body, which is the appearance of the apprehension aspect of the exalted wisdom of undifferentiable bliss and emptiness as the exalted body of Vajrasattva.
Mindful of the principles of the vajra and bell, hold these crossed at the heart.
Cause the meaning of great bliss and the meaning of emptiness to appear to your mind, and thinking that just this exalted wisdom realizing emptiness appears as the divine body of Vajrasattva, observe the divine body one-pointedly.
Next, there is a water initiation as an appendage to the master’s 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.
You are seal-impressed by Akṣhobhya.
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.]
Concerning this, the main appendage mentioned in the [Kālachakra] Tantra where it says,66 “The Lord of Conquerors thoroughly bestows the permission [initiation] as well as the appendages,” is the master initiation. Furthermore, the tantra says,67 “Upon having thoroughly bestowed vajra and bell, the doctrine of purification is to be indicated with thoroughly supreme compassion.” Through its explicit mention of bestowing the pledges of vajra and bell, it is implicitly understood that it is also necessary to bestow the seal pledge. About how to do this, others [assert that this is to be done] in accordance with [the mode of procedure of the Guhyasamāja Tantra and so forth, which is described in this way]:
Completely embrace with [your] arms
A Wisdom [Woman] aged sixteen,
Together with vajra and bell.
This is asserted as the master initiation.
They say that upon the students meditating [on themselves] in the aspect of Vajrasattva – Father and Mother – in embrace, the principle of a Seal is to be taught by way of the words: “Having blessed the Wisdom Seal [i.e., imagined consort] into magnificence…” [Their assertion, however,] is not feasible [347] since in that case one would [absurdly] have to take it that just the exalted wisdom of bliss generated in dependence upon having meditated on embracing an Exalted Wisdom Seal [i.e., a consort] and so forth is the master initiation on this occasion [in the Kālachakra Tantra] and in that case it would not differ from the vase initiation in the conferral of the higher initiations in dependence upon a Wisdom Seal. Therefore, while such is not mentioned in the [Kālachakra] Tantra, they hold it to be the case through faults of their own mind, and although such a master initiation [as described in the Kālachakra Tantra] is attained, since it is said that this just allows one to be a master authorized to explain, etc., Yoga Tantra and below, [they would absurdly have to hold] that although one attained the master initiation indicated [in the system of Guhyasamāja and so forth] through that stanza, one would not be fit as a master authorized to explain, etc., Highest Yoga Tantra. Thereby they would, with great striving, be taking upon themselves the very heavy karmic obstruction of abandoning the doctrine, [holding that] “There is no fully qualified vajra master initiation in other classes of initiations, such as those of Guhyasamāja, Hevajra, and Chakrasaṃvara.” Therefore, here [in the Kālachakra Tantra the term] “seal pledge” refers not to a seal that is a Knowledge Woman [a consort] but to the divine body great seal [i.e., imagination of oneself in divine form]. Nevertheless, it differs from the mode of teaching the divine body great seal in Yoga Tantra; this can be understood from what has been explained earlier, and I have explained this extensively elsewhere.
INDICATING THE PHENOMENA OF PURIFICATION
Those of the vajra lineage definitely should take life; those of the sword [should speak] untrue words.
Those of the jewel should steal others’ wealth; those of the lotus lineage should steal others’ mates.
Those of the wheel should make use of intoxicants, the Buddha lamps [the five fleshes and the five ambrosias], and all good objects.
Those of the curved knife should not deride the sky-lotus of any woman, those of low type and so forth.
You should give this body as well as wealth for the sake of sentient beings; you should not [selfishly] keep it.
O Child of good lineage, the Conqueror says that [through this] you will become a Buddha and otherwise will not even over limitless eons.68
In that way, indicate the pledges in their provisional and definitive senses. The statement in the tantra beginning with “Water (chu)” and ending with “are to be thoroughly bestowed (rab sbyin bya)”69 is a summarization of the meaning explained earlier: “In that way the master thoroughly bestows on the student the seven – the water initiation and so forth.” [348] The import is not that, when conferring initiation, the master should speak these words to the student.
Such statements are explained in two ways, provisionally and definitively. For example, in the Guhyasamāja Tantra one statement such as, “If [you] kill the groups of Ones Gone Thus, [you] will attain the highly supreme feat,” must be explained in many different ways, these being called the six modes and four ways.
Here, in the statement of these pledges, it is said that those of the vajra lineage – that is to say, those of the Akṣhobhya lineage – “definitely should take life”. In its provisional sense, this means that those of the Akṣhobhya lineage, motivated by compassion, could – under special circumstances – kill persons who are harmful to the teaching or who hate sentient beings and are about to commit hideous non-virtues but cannot be restrained by other means. In its definitive sense, this means that those of the Akṣhobhya lineage should bind the white mind of enlightenment, which is the basis of bliss, in the crown protrusion and should take the life of the winds that bring about emission.
It is said that those of the Amoghasiddhi lineage symbolized by the sword should speak “untrue words”. In its provisional sense, this means that those of the Amoghasiddhi lineage should speak various doctrines – interpretable and definitive – in accordance with sentient beings’ interests and predispositions, thus allowing that, for a worthwhile purpose of the teaching or for sentient beings, one could communicate meanings in which the mode of appearance of phenomena and their actual mode of being do not agree. In its definitive sense, this means that those of the Amoghasiddhi lineage should speak the thoroughly non-abiding false word of the unconquerable short a at the heart upon withdrawing the winds in the central channel. In the Guhyasamāja Tantra, it is said that one should speak false words in the sense that since whereas phenomena do not inherently exist they appear to inherently exist, one should speak of the emptiness of inherent existence which does not accord with the false mode of appearance of phenomena.
It is said that those of jewel lineage of Ratnasambhava “should steal others’ wealth”. In its provisional sense, this means that those of the Ratnasambhava lineage, whose predominant affliction is great miserliness, under special circumstances could – in order to overcome it – steal others’ wealth in order to use it in helping sentient beings. In its definitive sense, this means that those of the Ratnasambhava lineage should steal the wish-granting jewel of the immutable drop at the throat, this being like the statement in the Guhyasamāja Tantra that one should take Buddhahood without its being given since it is something that cannot be given but must be achieved oneself.
It is said that those of the lotus lineage of Amitābha “should steal others’ mates”. In its provisional sense, this means that those of the Amitābha lineage, in order to help a sentient being who is particularly attached to his or her mate and, due to which, is accumulating bad karma, could – under special circumstances and for the sake of helping that person – take his or her mate. In its definitive sense, this means that those of the Amitābha lineage should steal the great seal woman with immutable bliss, possessing all the supreme aspects, at the forehead. In the Guhyasamāja Tantra, the emptiness of inherent existence is given the name “mate”, and when it is said that one should make use of another’s mate, this is taken as meaning that one should always acquaint oneself with the emptiness of inherent existence.
It is said that those of the Vairochana lineage symbolized by the wheel should make use of intoxicants, the Buddha lamps – the five fleshes and the five ambrosias – and all good objects. In its provisional sense, this means that those of the Vairochana lineage could use the substances indicated in the pledges without any attachment. In its definitive sense, this means that those of the Vairochana lineage should, with innate joy, bind at the navel the essence of all the faculties and constituents, the one like ambrosia, without emission.
It is said that those of the Vajrasattva lineage symbolized by a curved knife “should not deride the sky-lotus of any woman”, those of low type and so forth. In its provisional sense, this means that those of the Vajrasattva lineage should not deride a woman of any of the five lineages even if she be lowly. In its definitive sense, this means that those of the Vajrasattva lineage should use seals [consorts] but within binding, without emission, the white mind of enlightenment that is the basis of bliss.
That all of these activities are to be done within being motivated by compassion and altruism and for the sake of accumulating merit is indicated by the statement that, “You should give this body as well as wealth for the sake of sentient beings; you should not [selfishly] keep it.” Through training in such a unified practice for accumulating the collections of merit and wisdom, one abides in the principles of the Mantra path, whereby Buddhahood can be easily achieved. Without it, through practicing merely the path of the Perfection Vehicle even over an immeasurable period of eons, Buddhahood cannot be attained.
Now, listen to the purification brought about by the permission initiation and by all seven initiations.
Then, express the meaning of the initiation and its purification:
The permission initiation in the area of the western, pristine consciousness face corresponds to a father’s giving a reading lesson and so forth to a child. Just as the wind of pristine consciousness [bliss] circulates just after a child is conceived, the permission initiation as well as its appendages cleanses defilements of pristine consciousness [bliss]. Through putting the seed of Vajrasattva [in the continuum], it purifies the constituent of pristine consciousness [bliss] and causes you to have the capacity to attain the seventh ground as its fruit.
Then, express the purification of the seven initiations in common:
In that way, you have obtained in a mandala of colored particles – from among the four types of mandalas – all seven initiations called “water initiations” in that they are followed by a rite of water. They cleanse defilements of ill-deeds. They authorize cultivating the stage of generation and the achievement of the final worldly feats of the Highest Pure Land. They set potencies in the continuum for the collection of merit and bestow practices and releases related with the stage of generation. Having become an aspirant (dge bsnyen, upāsaka) of Secret Mantra, if during this life you actualize the wheel of the mandala, in this life you will become a lord of the seventh ground. If, however, it does not occur during this life but you remain free from the ten non-virtues, in seven lifetimes you will attain the lordship of the seventh ground.
Then, with the sense of attaining the seventh Bodhisattva ground and with your arms crossed in front of you, repeat this mantra.
Say this mantra and maintain the pride of being the deity:
Oṃ sarva-tathāgata-sapta-abhiṣheka-sapta-bhūmi-prāpto ’haṃ. [Oṃ through all the Ones Gone Thus manifestly bestowing the seven initiations I have attained the seven grounds.]
The petitions for the seven initiations, the mantras for conferring the initiation, and the mantra for assuming the pride [of being the deity] are all set out in the Means of Achievement (sgrub thabs, sādhana).70