ön’s Mandala Rite of the Glorious Kālachakra: Source of Good Qualities (dpal dus kyi ’khor lo’i dkyil chog yon tan kun ’byung), Collected Works, (New Delhi: International Academy of Indian Culture, 1966), volume 5,184.3ff.1 The Sanskrit is:
piṭakatrayaṃ dvayaṃ vā saṃgrahataḥ.
See S. Bagchi, ed., Mahāyāna-Sūtrālaṃkāra of Asaṅga, Buddhist Sanskrit Texts, No. 13, (Darbhanga: Mithila Institute, 1970), p.55.
2 For a discussion of the qualifications, see Bu-ön’s Mandala Rite of the Glorious Kālachakra: Source of Good Qualities (dpal dus kyi ’khor lo’i dkyil chog yon tan kun ’byung), Collected Works, (New Delhi: International Academy of Indian Culture, 1966), volume 5,184.3ff.
3 Commentary on (Dignāga’s) “Compendium of Valid Cognition”, Chapter II: brtse ldan sdug bsngal gzhom pa’i phyir// thabs rnams la ni mngon sbyor mdzad// thabs byung de rgyu lkog gyur pa// de ’chad pa ni dka’ ba yin//, (Varanasi: Pleasure of Elegant Sayings, 1974), Vol. 17, p.54.14. The Sanskrit is:
dayāvān duḥkhahānārthamupāyeṣhvabhiyujyate
parokṣhopeyataddhetostadākhyānaṃ hi duṣhkaraṃ.
See Swami Dwarikadas Shastri, Pramāṇavārttika of Acharya Dharmakirtti (Varanasi: Bauddha Bharati, 1968), Vol. 3, 50.3.
4 Each student is to imagine himself or herself as the chief student to whom the lama specifically speaks.
5 1.18ab. The Sanskrit is:
chittotpādaḥ parārthāya samyaksaṃbodhikāmatā.
See Th. Stcherbatsky and E. Obermiller, ed., Abhisamayālaṃkāra-Prajñāpāramitā-Updeśa-Śāstra, Bibliotheca Buddhica XXIII, (Osnabrück: Biblio Verlag, 1970), p.4.
6 In Kay-drup’s Mandala Rite of the Glorious Kālachakra: Illumination of the Thought (dpal dus kyi ’khor lo’i dkyil chog dgongs pa rah gsal), (n.d.), 296.5, read mnyam nyid pa for mnyam med pa in accordance with Bu-ön, volume 5, 185.4.
7 Bu-ön (volume 5, 185.4) reads dpa’ bo rnams kyis for mchog rnams kyis in Kay-drup’s Mandala Rite (296.5).
8 In Kay-drup’s Mandala Rite (296.7) read zhib tu for zhig tu in accordance with the hand-written edition (42b.4), the latter showing signs of having been corrected at the last moment.
9 In Kay-drup’s Mandala Rite (298.1) read sngags kyi for sngags kyis.
10 Kay-drup’s Mandala Rite (298.1) has a short huṃ as does the hand-written edition (44a.4).
11 Also written as udumbara or uḍumbāra. The Sarat Chandra Das Tibetan-English Dictionary identifies this as a fabulous lotus of immense size.
12 The “mandala” here is a square board divided into quadrants. The lineage and appropriate feat are determined by the direction in which the tooth-stick falls. Jam-
el-shenpen Rin-o-chay tentatively identified the five cow-products as the urine, feces, milk, yogurt, and butter of an orange cow that eats only grass, not given by humans, for a period of seven days without the urine and feces having touched the ground. These are said to have tremendous medicinal qualities.
13 These two stanzas are taken from the Condensed Kālachakra Tantra, chapter II. 12-13. See the Kālacakra-Tantra And Other Texts, volume 1, edited by Prof Dr Raghu Vira and Prof Dr Lokesh Chandra, (New Delhi: International Academy of Indian Culture, 1966), 101.9-102.5. The Sanskrit, from p. 340, is:
garbhe garbhasthaduḥkhaṃ prasavanasamaye bālabhāvo ’pi duḥkhaṃ
kaumāre yauvane strīdhanavibhavahataṃ klesha-duḥkhaṃ mahadyat
vṛddhatve mṛtyudukhaṃ punarapi bhayadaṃ ṣhaḍgatau rauravādyaṃ
duḥkhād gṛhṇāti duḥkhaṃ sakalajagadidaṃ mohitaṃ māyayā cha
saṃsāro mānuṣhtvaṃ kvachiditi hi bhaveddharma-buddhiḥ kadāchit
tasmādbuddha ’nurāgo bhavati shubhavashādādiyāne bravṛttiḥ
tasmāchchhīvavajrayāne kvachidakhilamatirvartate bhāvanāyāṃ
tasmādbuddhatvamiṣhṭaṃ paramasukhapade hā pravesho ’tikaṣhṭam.
In the first line, the variant reading bālabhāve accords more with the Tibetan translation.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, Great King of Tantras Arisen from the Supreme Original Buddha (mchog gi dang po’i sangs rgyas las phyungs ba rgyud kyi rgyal po chen po dpal dus kyi ’khor lo’i bsdus pa’i rgyud kyi go sla’i mchan) volume 1, Collected Works, 51.2, is without any annotations for these stanzas. See Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light” (dbang gi le’u ’grel bshad dri med ’od kyi mchan), volume 2, Collected Works, 14.2-15.5.
14 Kay-drup’s Mandala Rite (299.5) reads “woman” (bud med) which has been translated as “mate” so as to apply to both males and females.
15 The Dalai Lama pointed out that the cosmology of the Kālachakra Tantra differs from that in Vasubandhu’s Treasury of Knowledge (chos mngon pa’i mdzod, abhidharmakosha). In the latter system, the Crying is the fourth of the eight hot hells; for a description of it see Lati Rinbochay, Denma Lochö Rinbochay, Leah Zahler, Jeffrey Hopkins, Meditative States in Tibetan Buddhism, (London: Wisdom Publications, 1983), p.27, and Khetsun Sangpo, Tantric Practice in Nyingma (London: Rider, 1982), p.66.
16 See n.11.
17 In Kay-drup’s Mandala Rite (300.4) read de ring for di’ing; also in the hand-written edition (46b.4) read de ring for di ring.
18 In Kay-drup’s Mandala Rite (300.7) read ma rang for ma’ang in accordance with the hand-written edition (47a.3).
19 A short mandala-offering is given as an illustration of the type of offering here and throughout the rite wherever it is indicated.
20 Shākyamuni is said to have “shown the manner of becoming enlightened” in order to indicate that he had already become enlightened eons earlier and was making a display for the sake of followers.
21 For discussion of this topic see the Dalai Lama’s Kindness, Clarity, and Insight (Ithaca: Snow Lion, 1984), final chapter.
22 At this juncture, Kay-drup points out that the text for the seven initiations is written for a practitioner’s performing self-entry into a mandala but that instructions for using the text for conferring initiation are added. Kav-drup’s Mandala Rite says:
Here, entering the mandala and the rites of the seven initiations are treated mainly in terms of self-entry, but the uncommon activities involved in conferring initiation on students will be specifically indicated. For, this is [being composed] to help those of low intelligence interested in performing self-entry [into the mandala] in order to refurbish the vows for themselves, etc., without conferring initiation on students. Since the higher initiations are not needed for self-entry, they will be expressed in the format of rites for conferring initiation on students.
The higher initiations were not included in the Madison ceremony and are not translated here.
23 Kay-drup’s Mandala Rite (318.5) only refers to this material and does not repeat it. It has been added here for the sake of convenience and completeness.
24 See n.12.
25 Kay-drup’s Mandala Rite (319.4) only refers to this material and does not repeat it. It is added here from the rite of enhancement. The text itself resumes with the twentv-five modes of conduct.
26 III.22-23. The Sanskrit is:
yathā gṛhītaṃ sugatairbodhichittaṃ purātanaiḥ
te bodhisattvashikṣhāyāmānupūrvyā yathā sthitaḥ
tadvadutpādayāmyeṣha bodhichittaṃ jagaddhite
tadvadeva cha tāḥ shikṣhāḥ shikṣhishyāmi yathākramaṃ.
See Vidhushekara Bhattacharya, ed., Bodhicaryāvatāra, Bibliotheca Indica Vol. 280 (Calcutta: the Asiatic Society, I960), p.36.
27 See chapter one of that book.
28 The stanza on the pledges is from the Condensed Kālachakra Tantra, Chapter III.86. See Kālacakra-Tantra And Other Texts, volume 1, edited by Prof Dr Raghu Vira and Prof Dr Lokesh Chandra, 167.1-4. The Sanskrit, from p.351 is:
vajraṃ ghaṇṭāṃ cha mudrāṃ gurumapi shirasā dhārayāmīṣhṭavajre
dānaṃ dāsayāmi ratne jinavarasamayaṃ pālayāmyatra chakre
pūjāṃ khaṅge karomi sphuṭajalajakule saṃvaraṃ pālayāmi
sattvānāṃ mokṣhahetorjinajanakakule bodhi-mutpādayāmi
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 108.1, is without any annotations for this staṇza. See Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 378.2ff.
29 The two stanzas on the twenty-five modes of conduct are from the Condensed Kālachakra Tantra, Chapter III.93-94. See Kālacakra-Tantra And Other Texts, volume 1, 169.1-5. The Sanskrit, from p.352, is:
hiṃsāsatyaṃ parastrī tyajsva paradhanaṃ madyapānaṃ tathaiva
saṃsāre vajrapāshaḥ svakushalanidhanaṃ pāpametāni pañcha
yo yatkāle babhūva tridashanaragurustasya nāmnā pradeyā
eṣhājñā vishvabharturbhavabhayamathanī pālanīyā tvạyāpi
dyūtaṃ sāvadyabhojyaṃ kuvachanapaṭhanaṃ bhūtadaityendradharmaṃ
gobālastrīnarāṇāṃ tridashanaraguroḥ pañcha hatyāṃ na kuryāt
drohaṃ mitraprabhūnāṃ tridashanaraguroḥ saṃgha-vishvāsanaṃ cha
āshaktistvindriyāṇāmiti bhuvanapate pañchaviṃshad-vratāni.
In the last line, the variant reading patcḥ accords more with the Tibetan translation.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 109.6, is without any annotations for these stanzas. The bracketed material is drawn from Bu-ön’s commentary on this in his Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 385.1-386.5.
30 Kay-drup’s Mandala Rite (319.4) reads “women” (bud med) but has been amended so as to apply to both men and women. Also, in that edition (319.4) and the handwritten edition (69b.4) read gzhan gyi for gzhan gyis.
31 sdig pa (pāpa) is translated as “ill-deed” rather than “sin” in order to avoid the connotations of a sin against a creator God which many in our culture unavoidably associate with “sin”.
32 According to Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 386.3, the last refers to destroying religious images, stūpas, and so forth.
33 Here, according to Bu-ön (see previous note), this term refers to Buddhas.
34 VIII.131. The Sanskrit is:
na nāma sādhyaṃ buddhatvaṃ saṃsāro ’pi kutaḥ sukhaṃ
svasukhasyānyaduḥkhena parivartamakurvataḥ.
See Vidhushekara Bhattacharya, ed., Bodhicaryāvatāra, Bibliotheca Indica Vol. 280 (Calcutta: the Asiatic Society, 1960), p. 170.
35 In Kay-drup’s Mandala Rite (320.5) read khaṃ for paṃ in accordance with the hand-written edition (71a.5).
36 Stanza 24. See The Mahāmudrā Eliminating the Darkness of Ignorance Supplemented by Aśvaghoṣa’s Fifty Stanzas of Guru Devotion, translated and edited by Alexander Berzin (Dharamsala: Library of Tibetan Works and Archives, 1978), p. 175.
37 As Nāgārjuna’s Precious Garland (rin chen ’phreng ba, ratnāvalī), stanza 377, says:
General rules and their exceptions
Are highlighted in all treatises.
See Nāgārjuna and Kaysang Gyatso, Precious Garland and the Song of the Four Mindfulnesses, (London: George Allen and Unwin, 1975), p.73.
38 Kay-drup’s Mandala Rite (323.6) indicates the description of Vajravega in an ellipsis. The material from here through “… a tiger skin” has been added from 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 (bcom ldan ’das dus kyi ’khor lo’i sku gsung thugs yongs su rdzogs pa’i dkyil ’khor gyi sgrub thabs mkhas grub zhal lung), [n.d., in the same volume as Kay-drup’s Mandala Rite], 71.2-71.7. Throughout the rite, abbreviated descriptions have been expanded in this way.
39 In Kay-drup’s Mandala Rite (323.7) read lte bar for lta bar in accordance with the hand-written edition (75a.2).
40 A brief passage (324.7-325.1) that indicates an internal contradiction in someone’s interpretation has been omitted. It reads: ‘bebs pa’i tshe slob ma ’od dpag med du bskyed pa ’gog pa dang/ phebs pa la ’dri pa’i tshe/mgon po rdo rje chos chen po// snang ba mtha’ yas bde ba che// zhes bos nas ’dri bar ’dod pa ni khas blangs dngos su ’gal ba ’o. This seems to say, “To deny that at the time of descent the student is generated as Amitābha and then to assert that at the time of questioning upon the coming [of the deity] one invokes [the deity with], ’O great Protector, Vajra Dharma,/Amitāyus of great bliss,’ constitute a case of explicitly contradictory assertions.” Amitābha and Amitāyus are the same deity.
41 Bu-ön’s Mandala Rite (volume 5, 213.1) identifies the first-three syllables as method and the last three as wisdom. The colors given in brackets are tentative.
42 In Kay-drup’s Mandala Rite (325.7) read beings for bcangs in accordance with the hand-written edition (77a.6).
43 As identified by the Dalai Lama for the Jinasamudra (rgyal ba rgya mtsho) initiation in Los Angeles in 1984, the mandala symbolized by it is the exalted wisdom of non-dual bliss and emptiness.
44 The translation of these three items in uncertain.
45 “Bliss” is indicated by the term ye shes, which in other contexts means exalted wisdom but here, in terms of the ordinary state, means the ordinary bliss or pleasure of orgasm, described as the melting of the essential constituent.
46 A short, representative mandala-offering has been added, here and throughout the text when appropriate, as an illustration of the type of offering made.
47 The mantra is indicated (327.7) by only its first three syllables; it has been augmented from 
o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite of Kālachakra, Stated in an Easy Way (dus ’khor dbang chog nag ’gros su bkod pa), 490.3. Such supplementation is done throughout the ritual.
48 Kay-drup’s Mandala Rite (328.4) only says, “Make offering with ganḍhaṃ and so forth.” The remainder of the list of offerings has been added from the same text (271.7), which curiously has both the e ending and aṃ ending for the last seven items; the translation is edited to accord with what the Dalai Lama said during the Madison ritual, including akṣhate for akṣhataṃ. The Dalai Lama identified lāsye as lower robe; the Apte dictionary gives “dance” for lāsyaṃ, but dance appears later in the list as nṛtye. The Dalai Lama identified akṣhate as fruit; the Apte identification as any type of grain is close in meaning. The Dalai Lama identified kāme as objects of touch (reg bya);the Apte identification is objects of desire.
49 Kay-drup’s Mandala Rite (328.7) reads “one’s own” (rang gi) since this part of the rite concerning the seven initiations is written mainly for one doing self-entry into a mandala.
50 Kay-drup’s Mandala Rite (329.1) abbreviates the description with an ellipsis as it does with all the others. The material has been added from the respective description in o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite of Kālachakra, Stated in an Easy Way, 492.1. The descriptions of the other deities throughout the ritual for the remaining seven initiations are similarly augmented with the respective sections from o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite.
51 So that Kay-drup’s Mandala Rite may be abbreviated for the later initiations, it (330.4) gives what is to be substituted in each. Instead of merely listing these here, the complete rite is given for each respective initiation later at the appropriate time.
52 For an extensive discussion by the Dalai Lama on how the Tibetan schools all come down to the same basic thought, see the final chapter in his Kindness, Clarity, and Insight (Ithaca: Snow Lion, 1984).
53 Kay-drup’s Mandala Rite (332.2) gives the beginning of the mantra as “oṃ a iṃ and so forth”. o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite (496.2) gives a full rendering as oṃ aṃ i ra uṃ ḷṃ, the anusvāras having half moons below the dot. The Mandala Rite proceeds to give the seed syllables of the five Ones Gone Thus individually as a i ṛ u ḷ and again collectively in the concluding mantra (333.2) as oṃ a i ṛ u ḷ pañcha-tathāgata-parishudda svāhā. Thus, it is clear that the seed syllables of the five male Ones Gone Thus are a i ṛ u ḷ just as the seed syllables of the five female Ones Gone Thus are the corresponding long vowls, ā, ī, 
ū 
. Remaining is the question of why the anusvāra is added to this mantra, especially since it is not added to the concluding mantra.
54 The material ranging from this sentence up to but not including the mantra is added here and in the remaining initiations from the water initiation so as to accord with the Dalai Lama’s actual conduct of the rite and the format in o-sang-tsul-trim-en-ay-gyel-tsen’s Explanation.
55 The text reads, “Having conferred initiation also with water from the religious conch, utter the earlier mantra of the water initiation.” The material to which it refers is added here and in the remaining initiations from the corresponding section of the water initiation.
56 The Apte dictionary identifies siddharasa (grub pa’i ro) as quicksilver.
57 Both texts (335.6 and 503.3) read dar dpyangs skye ba’i gnas Ingar gtugs; the meaning of skye ba’i is unclear and therefore has been omitted in translation.
58 According to Jam-el-shen-pen Rin-o-chay, internal sun and moon are purified in that the red and white constituents in the right and left channels are cleansed, and also external sun and moon are cleansed in the sense that sun and moon no longer are capable of generating suffering.
59 The text merely reads “oneself” (rang), which the Dalai Lama in the process of the rite amended to “the students’ sense powers and their objects.”
60 Kay-drup’s Mandala Rite (339.5) and o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite (511.6) merely read “oneself” (rang), which the Dalai Lama in the process of the rite amended to “the students’ action faculties and their activities.”
61 In Kay-drup’s Mandala Rite (341.2) read bton for bten in accordance with o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite (515.1).
62 The Mandala Rite (342.3) and the Initiation Rite (517.2) merely read “oneself” (rang), which the Dalai Lama in the process of the rite amended to “the students’ pristine consciousness aggregate and pristine consciousness constituent.”
63 The Dalai Lama added this stanza during the Madison initiation. o-sang-tsul-trim-en-ay-gyel-tsen says in his Explanation (466.3) to move this stanza from those after giving the bell to here; the bracketed material in the translation is from his commentary.
64 In the Mandala Rite (344.5) read khyod kyi for khyod kyis in accordance with the Initiation Rite (520.4),
65 “Apprehension aspect” is a term referring to consciousness itself. The wisdom of undifferentiable bliss and emptiness itself appears as the divine body. The consciousness is the basis of emanation of the deity.
66 In brief, Kay-drup’s point in this section is:
The entity of the master initiation at this point in the Kālachakra Tantra is not the exalted wisdom of bliss generated in dependence upon having meditated on embracing a consort, for such constitutes the vase initiation from among the higher initiations. Rather, the vajra master initiation at this point is the appearance of the wisdom consciousness of bliss and emptiness as a divine body; in this context, the “great seal” is such a divine body. Thus, to identify the vajra master initiation at this point as a bliss consciousness generated in dependence upon embracing a consort is a mistake and involves fallacies as Kay-drup indicates.
The passage cited from the Kālachakra Tantra (III.97a) is found in the Kālacakra-Tantra And Other Texts, volume 1, 170.2. The Sanskrit, from p.352 is:
…nijapatinājñā pradeyā samātrā.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 110.5, is without any annotations. See Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to Kulika Puṇḍdarīka’s) “Stainless Light”, volume 2, Collected Works, 393.4ff.
67 The passage cited (III.97b) is found in the Kālacakra-Tantra And Other Texts, volume 1,170.2-170.3. The Sanskrit, from p.352 is:
vajraṃ ghaṇṭām pradāya pravarakaruṇayā deshayechchuddhadharmam.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 110.5, is without any annotations. See Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 393.7ff.
68 This passage on the pledges is from the Condensed Kālachakra Tantra (III.97c-98); see Kālacakra-Tantra And Other Texts, volume 1, 170.3. The Sanskrit, from p.352, is:
kuryāt prāṇātipātaṃ khalu kulishakule ’satyavākyaṃ cha khaṇga
ratne hāryaṃ parasvaṃ varakamalakule ’pyeva hāryā parastrī
madyaṃ dīpashcha buddhāḥ susakalaviṣhayā sevanī yāshcha chakre
ḍombyādyāḥ karttikāyāṃ susakalavanitā nāvamanyāḥ khapadme
deyāḥ sattvārthahetoḥ sadhanatanuriyaṃ na tvayā rakṣhaṇīyā.
buddhatvaṃ nānyathā vai bhavati kushalatānantakalpair jinoktam.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 110.6-111.1, is without any annotations. See Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s “Stainless Light”, volume 2, Collected Works, 395.3ff.
69 Kay-drup is criticizing someone for misinterpreting an instruction in the Condensed Kālachakra Tantra (III.99) to the person conducting the ritual as something that is to be spoken during the conduct of the ritual. See Kālacakra-Tantra And Other Texts, volume 1, 170.6-170.9. The Sanskrit, from p.352 is:
toyaṃ tārādidevyo mukuṭa iha jināḥ shaktayo vīrapaṭṭo
vajraṃ ghaṇṭārkachandrau vratamapi viṣhayānāma-maitryādiyogah
ājñāsaṃbodhilakṣhmīrbhavabhayamathanī kālachakrānuviddhā
ete saptābhiṣhekāḥ kaluṣhamalaharā maṇḍale saṃpradeyāh.
Translated, this reads:
The water is the goddesses, Tāra and so forth; the crowns are the Conquerors; the heroic silk ribbons are the Shaktis;
Vajra and bell are sun and moon; conduct is the yoga of love and so forth [through] the name [“so and so Vajra”, purifying] objects [and sense powers];
Permission is [for teaching] the glorious enlightenment, destroying the frights of cyclic existence, knowledge of Kālachakra.
These seven initiations are to be thoroughly bestowed in a mandala.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 111.1-.3, is without any annotations. The bracketed material in the translation is from Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 398.2-399.3.
70 The petitions, mantras for conferring initiation, and the mantra for assuming the pride of being the deity are abbreviated in this text; thus, Kay-drup refers the reader to his Means of Achievement of the Complete Exalted Body, Speech, and Mind of Kālachakra: the Sacred Word of the White Lotus (dus kyi ’khor lo’i sku gsung thugs yongs su rdzogs pa’i sgrub thabs padma dkar po’i zhal lung), where they are set out in full; see volume cha of his Collected Works, (New Delhi: Guru Deva, 1981), 32.2-33.5. o-sang-tsul-trim-en-ay-gyel-tsen put all of these in his Initiation Rite of Kālachakra, Stated in an Easy Way, which this translator has used to make Kay-drup’s Mandala Rite complete.
71 This section is specific to the particular time and place of the initiation. Below is that given at the initiation in Madison, Wisconsin, in 1981.
72 These three and a quarter stanzas are from the Kālachakra Tantra, III. 100d-103; see Kālacakra-Tantra And Other Texts, volume 1, 171.2-171.9. The Sanskrit, from p.352 is:
mūlāpattiṃ kadāchidvrajati shaṭhavashānnārakaṃ duḥkhameti
mūlāpattervishuddhirbhavati hi guṇinaḥ saptaseka sthitasya
kumbhe guhye kadāchidvrataniyamavashāduttare nāsti shuddhiḥ
mūāpattiṃ gato yo vishati punaridaṃ maṇḍalaṃ siddhihetor
ājñām labdhvā hi bhūyo vrajati gaṇakule jyeṣhṭhanāmā laghutvam
mūlāpattiḥ sutānāṃ bhavati shashadharā shrīguro-shchitta-khedāt
tasyājñānaṃ ghane ’nyā bhavati khalu tathā brātṛkopā tṛtīyā
maitrītyāgāchchaturthī bhavati punariṣhubodhi-chittapraṇāshāt
ṣhaṣhṭhīsiddhāntanindā girirapi cha nare ’yāchite guhyadānāt
skandhakleshādahiḥ syāt punarapi navamī shuddhadharme ’ruchiryā
māyāmaitrī cha nāmādirahitasukhade kalpanā dik cha rudrā
shuddhe sattve pradoṣhādravirapi samaye labdhake tyāgato ’nyā
sarvastrīṇām jugupsā khalu bhavati manurvajrayāne sthitānām.
Bu-ön’s Easily Understandable Annotations For the Condensed Glorious Kālachakra Tantra, volume 1, Collected Works, 111.4-112.2, is without any annotations. See Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 400.2-405.4.
73 The bracketed material is from Bu-ön’s Commentarial Explanation of the “Initiation Chapter” [of the Kālachakra Tantra], Annotations to (Kulika Puṇḍarīka’s) “Stainless Light”, volume 2, Collected Works, 400.4.
74 The Dalai Lama pointed out that in Kay-drup’s Mandala Rite (394.4) ri bong (rabbit) indicates the singular and thus “first”; that (349.5) mda’ (arrow) indicates “five”; that (349.5) ri bo (mountain) indicates “seven”; that (349.5) klu (serpent) indicates “eight”; that (349.6) phyogs (direction) indicates “ten”; that (349.5) drag po (fierce one) indicates “eleven”; that (349.6) nyi ma (sun) indicates “twelve”; and that (349.6) ma nur (name of a mineral drug) indicates “fourteen”. In Kay-drup’s Mandala Rite (349.6) read ma nur ’gyur te for ma ’gyur te in accordance with Kālacakra-Tantra And Other Texts, volume 1, 171.9. The latter also reads nges par ma nur ’gyur te instead of ces par ma nur ’gyur te.
75 The translation from Kay-drup’s Mandala Rite ends here (349.7). The remainder is from o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite (525.3-4).
76 This stanza is similar to Shāntideva’s Engaging in the Bodhisattva Deeds, III.25. Here the second line reads “My being alive is also fruitful,” whereas the usual reading of Shāntideva is “I have attained a good human existence.” For the Sanskrit of the latter, see footnote 19 of the first practice text.
77 This concludes the initiation ritual as found in o-sang-tsul-trim-en-ay-gyel-tsen’s Initiation Rite of Kālachakra, Stated in an Easy Way. The remaining two sections are not found in the ritual texts but are additions by the Dalai Lama at the Madison initiation.