Translated herein are three versions of the six session yoga – a system of daily practice that is conducted three times during the day and three times during the night, preferably at consistent intervals. The basic six session yoga, the second text, was formulated by the First Panchen Lama 
o-sang-chö-
yi-gyeltsen (blo bzang chos kyi rgyal mtshan, 1567?-1662). At the behest of His Holiness the Dalai Lama, this basic six session yoga was adapted to the practice of Kālachakra by his Senior Tutor, the ninety-seventh occupant of the throne of Gan-den, Tup-
en-lung-ok-
am-gyel-trin-lay (thub bstan lung rtogs rnam rgyal ’phrin las) known as ing Rin-
o-chay (gling rin po che, 1903-1983). This considerably expanded adaptation is the first text.
Much of the first text is also borrowed from other Means of Achievement (sgrub thabs, sādhana), and it is unclear which portions were written by the Dalai Lama and by ing Rin-o-chay; in any case, the formulation of the text represents a system of practice advised by them for those who cannot fit in their daily schedule practice of a Means of Achievement of a complete mandala of exalted body, speech, and mind such as the Seventh Dalai Lama’s Means of Achievement of the Complete Mandala of Exalted Body, Speech, and Mind of the Supramundane Victor, the Glorious Kālachakra: the Sacred Word of Scholars and Adepts or of merely an exalted mind mandala such as the Seventh Dalai Lama’s Means of Achievement of the Mandala of Exalted Mind of the Glorious Kālachakra: Good Vase of All Feats. Though, as the Dalai Lama says in the notes to this translation, it is best to perform as extensive a version of such practice as is practicable, the text provides a fairly short system of practice that more than fulfills the requirements of the six session yoga. Nevertheless, a more vast version is required to fulfill the practice of the stage of generation.
The final text is a very brief rendition of the six session yoga for those who cannot manage to fit even the basic version into a day. Its brevity suggests that something is better than nothing and reflects a flexible attitude that takes account of individuals’ capacities at this point of their development.
The six session yoga contains within it enactment of all facets of practice to which persons who have taken refuge in the Three Jewels, the Bodhisattva vows, and the Mantra vows and pledges have committed themselves. These are individually identified within the text in remarks separate from the process of meditation. The mode of practice is to cause the meaning of each section to appear to the mind, recitation of the words being used to stimulate reflection on the meaning. Emphasis is put on particular sections by inserting elaborations on that part into one’s practice according to one’s level of achievement.