Abridged Kalachakra Complete Body, Speech and Mind Sadhana
(Abridged) Complete Body, Speech and Mind Sadhana of Glorious Kalachakra: A Source for the Nectars of Actual Attainments
Preliminaries
From a HUM, then a vajra, I arise as a Kalachakra (Cycles of Time), with a blue-colored body, one face and two arms, holding vajra and bell, embracing Vishvamata (Vishvamata), and standing with my right leg outstretched.
Consecrating the Inner Offering
OM AH HUM HO HAM KSHAH.
OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid.
Within a state of voidness, from YAM, comes a disc of wind, black, with a shape like a bow, marked with victory banners. On top of it, from RAM, comes a disc of fire, red, triangular, marked with blazing flames. On top of that, from AH’s come a grate of three moist human heads, on top of which, from OM, comes a skullcup, with a single fissure, white on the outside, red on the inside, in the middle of which, on a lotus, red with eight petals, from A I RI U LI and LII UU RII II AA, come the five nectars and the five types of flesh, marked with these letters once more.
The light-rays of the HUM at my heart rouse the wind to blow, the fire to blaze, the ingredients in the skullcup to melt and boil.
On the palms of my left, then my right, then both hands in common and then in their center, resting on a moon, then a sun, then a Rahu, then Kalagni, are an OM, then an AH, then a HUM, then a HO, from which light-rays emanate out.
From the hearts of every Vajra Body, then Vajra Speech, Vajra Mind and then Vajra Deep Awareness, they elephant-hook back in deep awareness nectars which, by merging into one with these nectars for bonding me closely, cleanse them of their stains, increase them to abundance, endowing them with a tantalizing flavor, make them blaze with radiance and then transform them into untainted deep awareness nectars. Consecrating the Vajra and Bell OM AH HUM HO HAM KSHAH.
OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid.
Within a state of this total absence, the vajra and bell arise from HUM and AH as a Vajrasattva and a Vishvamata. At their foreheads is an OM, at their throats an AH, at their hearts a HUM and at their navels a HOH. Light rays from the HUM at my heart beam out, inviting here those for deep awareness and the empowering deities. JAH HUM BAM HOH HI, they become non-dual. The empowering deities confer empowerment. The Vajrasattva becomes sealed with an Akshobhya, and the Vishvamata with a Vajrasattva.
GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYEM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA
The fathers and mothers absorb themselves in a balanced union and, from melting into the nature of great desire, they arise, transformed once more as the vajra and bell.
The spiritual hero without beginning or end is Vajrasattva, greatest joy, Totally Excellent Samantabhadra, the identity nature of everything, the lord of Vajrabhrikuti’s ruler.
By nature, compulsive existence is pure, and by this nature I can be parted from compulsive existence. Thus, by having a mind by self-nature pure, I can make my compulsive existence be hallowed. Consecrating the Outer Offerings OM AH HUM HO HAM KSHAH.
OM SVABHAVA SHUDDHAH, SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM. Everything becomes devoid.
Within a state of voidness, from SPHAM’s, come bowls of precious crystal, broad and expansive, inside of which, from the melting of the initial syllable of their names, adorned with a nasal suffix-dot, come the items for offering and the divine offering maidens.
By self-nature, they are voidness and a great blissful awareness, in aspect, items for offering and divine offering maidens; their function, as objects enjoyed by the six sensors, is to enhance a special untainted blissful awareness.
OM PROKSHANAM AH HUM OM ARGHAM AH HUM OM PADYAM AH HUM OM ANCHAMANAM AH HUM OM VAJRA GANDHAM AH HUM OM VAJRA PUSHPAM AH HUM OM VAJRA DHUPAM AH HUM OM VAJRA DIPAM AH HUM OM VAJRA AKSHATAM AH HUM OM VAJRA NAIVIDYAM AH HUM OM VAJRA LASYEM AH HUM OM VAJRA HASYEM AH HUM OM VAJRA VADYEM AH HUM OM VAJRA NRITYEM AH HUM OM VAJRA GITYEM AH HUM OM VAJRA KAMEM AH HUM
Offering a Mandala Anything physical, verbal, or mental that I or others enjoy, and the network of my constructive acts throughout the three times, a splendid jeweled mandala, with a host of Samantabhadra offerings – taking these to mind, I present them to you, my guru, my yidam, my Three Supreme Gems. Accept them, please, by the power of compassion. I humbly request you for inspiration. Building Up a Network of Positive Potential and Repeating the Vajrasattva Mantra From the Buddhas and masters from whom I’ve received the highest empowerments, the Dharma of inseparable method and wisdom they show, and both Sangha divisions abiding in it, I clearheadedly take safe direction.
To my sublime gurus and Buddhas, together with your spiritual offspring, I offer myself in every aspect and request you, "Safeguard me as your attendant and servant, O hallowed objects for oblation."
May my constructive acts throughout the three times, never tainting them with my selfish aims’ stains, act as a cause for all limited beings of samsara’s three planes, without an exception, to attain Buddhahood.
From this moment on, till my purified state, I reaffirm my bodhichitta aim, heighten my pure resolve, and get rid of grasping for “me” and “myself, the possessor.”
At the crown of my head comes a lotus, white with eight petals, at the seed-head of which, from a RAM, comes a round disc of a sun, on top of which, from a KSHAH, then a vajra, comes a Vajrasattva, blue, with three faces – blue, red and white – and six arms, holding in his right three hands a vajra, a cleaver and axe, and in his three left ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. He is embraced by, arising from an AH, then a vajra, a Vajradhatu Ishvari, green, with three faces – green, red and white – and six arms, holding in her right three hands a vajra, a cleaver and axe, and in her three left ones a vajra (handled) bell, a skullcup and the (four-faced) head of a Brahma. At their foreheads is an OM, at their throats an AH, at their hearts a HUM and at their navels a HOH.
Light rays from the HUM at my heart beam out, inviting here from their natural abode those for deep awareness who are similar to these I have been meditating on. JAH HUM BAM HOH HI. They become of equal taste.
Once again, the light rays of the HUM at my heart invite the enlightening mothers who confer them empowerment through the crown of their heads with the waters of nectars, while saying, “OM A I RI U LI PANCA DHATU VISHODHANI SVAHA.” The father becomes sealed with an Akshobhya, and the mother with a Vajrasattva.
GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM, NAIVIDYEM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA
“O Vajrasattva, you who have overcome and gained all, I request you to purify me and all limited beings of all our negative potentials, obscurations and weakened and broken close bonds with the practice.”
Having been thus requested, they beam out light rays from the HUMs at their hearts, which purify all limited beings of their negative potentials and obscurations and present the Buddhas and their spiritual offspring with offerings that please them. By gathering back all their qualities and skills in the aspect of light, and dissolving them into the HUMs at their hearts, they make their brilliance, power and strength be even more splendid.
OM VAJRA-SATTVA SAMAYA MANU-PALAYA, VAJRA-SATTVA TVENO PATISHTA, DRIDHO ME BHAVA, SU-TOSHYO ME BHAVA, SU-POSHYO ME BHAVA, ANU-RAKTO ME BHAVA, SARVA SIDDHIM ME PRA-YACHCHHA, SARVA KARMA SUCHHA ME, CHITTAM SHRIYAM KURU HUM, HA HA HA HA HO: BHAGAVAN, SARVA TATHAGATA VAJRA, MA ME MUNCHA, VAJRA-BHAVA, MAHA SAMAYA-SATTVA, AH HUM PHAT. [21 or 28x]
“Out of unknowing and bewilderment, I have acted counter to my close bonds with the practice and caused them to weaken. O sublime teacher, my guiding light, provide me with a safe direction. O principal holder of the vajra, you with an identity nature of a great compassion, I take safe direction from you, O Principal One for us who wander.”
Having been thus requested, the Vajrasattva says from his enlightening lips, “O child of the family, you are purified now of all your negative potentials, obscurations and weakened and broken close bonds with the practice.” By his then dissolving into me, my three gateways become indivisible from the enlightening body, speech and mind of a Vajrasattva. Abbreviated Circle of Protection OM AH HUM HO HAM KSHAH
PRAJNOPAYA ATMAKA, KAYA VAK CHITTA JNANA ADHIPATE, MAMA KAYA VAK CHITTA JNANA VAJRAM VAJRA AMRITA SVABHAVAM KURU KURU, SKANDHA DHATU AYATANAM NIHSVABHAVAM SVAHA
At the crown of my head, a VAM transforms to become the disc of a vajra moon in its full sixteen parts. This purges my body three times from the crown of my head to the tip of my toes, like a snake’s shedding its skin, so that my body turns white like this disc of the moon.
OM SVABHAVA SHUDDHAH SARVA DHARMAH SVABHAVA SHUDDHO ‘HAM
At my forehead, on a white moon disc, from a white OM comes a white vajra with 17 spokes. At my throat, on a red sun disc, from a red AH comes a red vajra with 33 spokes. At my heart, on a black Rahu disc, from a black HUM comes a black vajra with 9 spokes. At my navel, on a yellow Kalagni disc, from a yellow HOH comes a yellow vajra with 65 spokes. At the crown of my head, on a green space disc, from a green HAM comes a green vajra with 5 spokes. At my pubic region, on a blue deep awareness disc, from a blue KSHAH comes a blue vajra with 33 spokes.
From these vajras, rays of light, blazing with vajras, emanate out in the ten directions. I come to have a vajra body, and the hordes of demonic forces and hindrances are decisively burnt off. OM AH HUM HRAH PHAT Building Up a Network of Positive Potential Instantaneously, I clearly appear as Kalachakra, a Vanquishing Master Surpassing All, with one face and two arms. In my heart, from a PAM comes a lotus, red with eight petals, on the seed-head of which, from AM comes a moon disc, on top of which, from HUM, comes a five-spoked vajra. From it, light-rays emanate out and invite to the expanse of the space before me all Triumphant Ones, with their spiritual offspring, in the aspect of the mandala world of Kalachakra, the Vanquishing Master Surpassing All.
“O jewel-like guru, Holder of the Vajras, your kindness heralds in an instant a dawn of great bliss. I bow at your lotus-feet. I prostrate to you, Glorious Kalachakra. With a nature of voidness and compassion, you neither take birth in the three planes of existence, nor perish away. Your enlightening bodies, as ways of knowing and what are known, possess the same source.”
Offering goddesses emanated from my heart present you with offerings. OM SARVA TATHAGATA GANDHAM PUSHPAM, DHUPAM DIPAM, AKSHATAM NAIVIDYAM, LASYEM HASYEM, VADYEM NRITYEM, GITYEM KAMEM PUJAM KURU KURU SVAHA
I openly admit each and every negative act I have done, caused others to do, or in which I’ve rejoiced, out of attachment, anger or naivety, from beginningless time up until now.
With manifest joy, I rejoice in the massive store of constructive deeds of the Fully Enlightened Buddhas, bodhisattvas and highly realized aryas, and in everything constructive done by anyone else.
For beings tormented by the disease of disturbing emotions, I request you to set flow rounds of Dharma transmission of the nectars of Vajrayana, to heal them into blissful awareness.
I beseech you to rid yourself, please, of the wish to pass beyond sorrow, because of (others’ still bringing upon themselves) recurring samsaric sufferings from lack of realization, and to remain with us instead, for endless eons, in a manner that will bring them to make their bewilderment extinct and to purify themselves of whatever uncontrollably recurs.
From the Buddhas and masters from whom I’ve received the highest empowerments, the Dharma of inseparable method and wisdom they show, and both Sangha divisions abiding in it, I clearheadedly take safe direction.
To my sublime gurus and Buddhas, together with your spiritual offspring, I offer myself in every aspect and request you safeguard me as your attendant and servant, O hallowed objects for oblation.
May my constructive acts throughout the three times, never tainting them with my selfish aims’ stains, act as a cause for all limited beings of samsara’s three planes, without an exception, to attain Buddhahood.
From this moment on, till my purified state, I reaffirm my bodhichitta aim, heighten my pure resolve, and get rid of grasping for “me” and “myself, the possessor.”
By this bountiful field for growing a network (of positive force) dissolving into me, I become uplifted and inspired. Building Up a Network of Deep Awareness If phenomena (are regarded as totally) non-(existent), (this is) not (correct) meditation. If meditation (is on phenomena as truly existent), (this is also) not (correct) meditation. (To meditate on) phenomena (to be) like that (both truly existent and non-existent) is not (correct meditation on the nature of) phenomena. (Correct) meditation (on voidness) is not to be aimed (at any of the four extremes).
If (voidness, which is) not (a truly existent) phenomenon (is regarded as truly existent, this is) not (correct) meditation. If meditation (is considered a truly existent cause for gaining a result, this is also) not (correct) meditation. If (there were a truly existent) phenomenon (as the result) like that, (it could) not (be an existent) phenomena (at all). Meditation is not to be aimed (at the meditator, meditation, and what is meditated on as existing in any of the four extreme ways).
The cause, result, nature and action of all phenomena are totally devoid of being established by their defining characteristics.
The water element in my body dampens the fire. Earth, parted from fire, dissolves into water. The water is dried up by wind. Wind dissolves into consciousness and consciousness dissolves into space.
Having totally stilled, like this, all mental fabrications, leaving out none, that make the environment and its inhabitants, built up from subtle particles, appear discordantly, I come to inseparable voidness as the object and deep awareness as its object-taker as the essential nature of the four gateways to liberation.
OM SHUNYATA JNANA VAJRA SVABHAVA ATMAKO ‘HAM
