THE CHARIOT THAT

TRANSPORTS TO THE KINGDOM

OF THE FouR l<AYAS

Stages of Meditation that Accomplish the Excellent Path of the

Six-Branch Yogas of the Completion Stage of Glorious Kalacakra

THE FIVE COMMON PRELIMINARIES

by Bamda Thubten Gelek Gyamtso

1ql'lJ·~~·~·~f5'::i:;;·~·~~~·~o.1·j::i:;;·q·ui5i·l'lJ~·~cir~·~o.r~o.1·~q·qa.·l'lJo.1'
q:;!i:;:·~~ ·q~~ .ffil'lJ·~::i:;;·q~l·q~·~ i:::·ry·~~·~·q·q~~~1
ijq·qw°i·1~·~~~·ffi·o.1~1

Translated and edited by Adele Tomlin

ONLY THOSE WHO HAVE RECEIVED THE APPROPRIATE EMPOWERMENT

OR KALACAKRA INITIATION ARE PERMITTED TO READ THIS MATERIAL,
WHICH SHOULD ALSO BE STUDIED AND PRACTISED UNDER THE
GUIDANCE OF A QUALIFIED LINEAGE LAMA.

THE LIBRARY OF TIBETAN WORKS & ARCHIVES

© 2019 Library ofTibetan Works and Archives
First Edition: 2019

The Chariot that Transports to the Kingdom of the Four Kayas

Volume Title The Chariot that Transports to the Kingdom of the

Four Kiiyas
Subject Stages of Meditation that Accomplish the Excellent Path of
the Six-Branch Yogas of the Completion Stage of Glorious
Kalacakra
Author Bamda Thubten Gelek Gyamtso
Translator/Editor Adele Tomlin

ALL RIGHTS RESERVED

No part of this publication may be reproduced, stored in a retrieval system, or
transmitted in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise, without the prior permission of the publisher.

ISBN: 978-93-87023-59-8

Design and layout : Sonam Dawa

Cover design Sonam Dawa
Software used Adobe lndesign CC 2018
Typeset in Adobe Garamond Pro, 11 pt

Published by Library of Tibetan Works and Archives, Dharamshala, India.

Printed at VEE ENN Print-0-Pac, New Delhi-110020
 CONTENTS

FOREWORD V

TRANSLATOR'S INTRODUCTION VII

BAMDA THUBTEN GELEK GYAMTSO (1844-1904) XI

The Chariot that Transports to the Kingdom of the Four Kayas 1

THE HOMAGE AND PLEDGE TO COMPOSE THE TEXT 3
GENERAL INTRODUCTION 5
THE PRELIMINARIES 27

1. The Fundamental Basis of Dharma in General: Going for

Refuge 27
1.1 Meditation on the Preciousness of Human Life 28
1.2 Meditation on Impermanence and Death 30
1.3 Meditation on Karma, Cause and Effect 30
1.4 The Cause of Going for Ordinary Refuge: Meditation on the
Suffering of Samsara 30
1.5 The Causes of Mahayana Refuge 41

2. The Fundamental Basis of the Mahayana: Bodhicitta 52

2.1 The Actual Meditation on Bodhicitta 52
2.2 Meditation on the Four Immeasurables 53
2.3 The Way of Practising Bodhicitta 60
3. The Hundred-Syllable Mantra Purification of Negativities
and Obscurations 61
3.1 The Four Opponent Powers 61
3.2 The Visualisation - The Focal Objects and their Aspects 62
3.3 The Purification of the Descending Nectar 64
3.4 The Meaning of the Hundred Syllable Mantra 65
3.5 The Actual Practice 69
3.6 Signs of Purification of the Obscurations and Negativities 74

4. Gathering the Mandala Accumulations 75

4.1 The Visualisation of the Assembly to whom one Offers the
Mandala 75
4.2 The Presentation of the Worldly Cosmos of the Mandala 78
4.3 The Actual Practice of the Mandala 88
4.4 Signs of Accomplishment 92

5. Blessings of the Root Guru Yoga 93

5.1 How to Meditate with Devotion 93
5.2 The Actual Meditation on Guru Yoga 97
5.3 Receiving the Four Empowerments 101
NOTES 105

APPENDIX A 145
The Thirty-One Types of Existence in Samsara 145
Non-divine desire-realms 146

BIBLIOGRAPHY 147
Tibetan Language 147
English Language Sources 148

ILLUSTRATIONS 151
 FOREWORD

The Jonang tradition of Tibetan Buddhism received little attention

outside Tibetan cultural regions until translations and studies of
works by some of the early masters began to appear in European
languages in the 1990s. In the following decades this situation has
improved considerably, with the publication of more translations,
books, and articles. With a few exceptions, these publications have
focused on the lives and philosophical views of the most famous
masters, notably Dolpopa Sherap Gyaltsen (1292-1361) and Jetsun
Taranatha (1575-1634). The writings of such Jonang teachers clearly
emphasize the fundamental importance of the Kalacakra Tantra in
their tradition, as the primary source of both meditative practice and
philosophical perspective.
In particular, the completion-stage meditation practices of
Kalacakra, known as the Six-branch Yoga, or the Vajrayoga, are
considered the most profound vehicle for reaching enlightenment.
These instructions are traditionally explained only to students who
have received the Kalacakra empowerments and fulfilled other
requirements. Some of the basic practice texts (by Taranatha and other
early masters) have been translated, but very few have previously
been published in any form.
Jonang Thubten Gelek Gyatso (1844-1904), usually known as
Bamda Gelek, was perhaps the most influential Jonang master in the
last two centuries. Now, at the request of the Jonang teacher Chokyi
VI I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM oF THE FouR Iv.VAS

Nangwa Rinpoche, the first section of Bamda Gelek's most important

work on the practice of the Six-branch Yoga has been translated
into English by Adele Tomlin, who has also included an illuminating
summary of his life and informative annotations to the translation.
Bamda Gelek presents here a very detailed explanation of the five
common preliminary practices of the Six-branch Yoga of Kalacakra,
basing his work on the earlier manuals of Taranatha and other
Jonang masters, but further enhancing their teachings with his own
explanations.
With the publication of this book, students who wish to practice
these profound instructions finally have a reliable source in English.
Felipe Zabala's graphic illustrations of the Kalacakra worldly cosmos
are also a beautiful additional to the work. Adele Tomlin's fine
translation of Bamda Gelek's work will be of great benefit to anyone
who studies and practices these teachings.

Dr. Cyrus Stearns, Whidbey lsland,July 14, 2018

 TRANSLATORS INTRODUCTION

This text 'The Chariot that Transports One to the Kingdom of the Four
Kayas: Stages of Meditation that Accomplish the Excellent Path of
the Six-Branch Yogas of the Completion Stage of Glorious Kalacakra'
[commonly referred to as 'Stages of Meditation of the Excellent Path']
by Jonang master, Bamda Thubten Gelek Gyamtso, is a commentary
and guiding instruction manual text of major importance in the Jonang
tradition of the Six Yogas of Kalacakra. In this text, Bamda Gelek gives
practical and clear guidance on how to practise all the stages of the
Kalacakra: the common preliminaries, the uncommon preliminaries
and the completion stage six vajra-yogas.
I found three publicly available editions of this text but have
referred mainly to the modern book edition published by the jonang
Well-Being Association in India in 20101. The other editions of the
text are an U-Med block print in the Collected Works of Bamda Ge/ek
published by the Dzamthang monastery 2 and another modern book
edition published by the Sithron Mirig publishing house, in a collection
of works of various Jonang masters3. I have not approached the text in
an academic context and thus I have not produced a critical edition or
extensive footnotes.
The study and preparation for the translation of this text began
in October 2016, after attending the first year of a seven year course
on the Preliminaries of the Six Yogas of Kalacakra given by the Jonang
Gyaltsab Chokyi Nangwa Rinpoche at his Jonang Kalacakra Six Yogas
viii I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR KAvAs

Meditation Monastery in Dharamsala, India. This was the first time

I had come across the work of Bamda Gelek and these particular
preliminary practises of Kalacakra. For more information on Bamda
Gelek's remarkable life story, see below.
Here, the five common preliminaries of the Kalacakra tradition
according to the Dro lineage, contained in this text, are translated and
published into written English for the first time. This was done at the
request of Chokyi Nangwa Rinpoche who asked that the common and
uncommon preliminaries be published separately. The instructions
on the completion stage, the six yogas themselves, are only supposed
to be given and disseminated in a private retreat or group situation,
with students who have completed all the preliminaries and whom
the lama thinks are ready to practise the completion stage.
Bamda Gelek states that he wrote the text 'after being encouraged
to do so by the Gelong Tsultrim Zangpo in Jayurti 4 (bya yur tis)' in the
15th year cycle of the water female rabbit [which is 1903]5, on the 8th
of the third month 6 • This means the text was written at the end of his
life, when Bamda Gelek would have been 59 years old, one year before
he passed away.
This translation also includes an account of Bamda Gelek's life
story, including translated excerpts of a biography by contemporary
Jonang master; Ngawang Lodro Dragpa. Bamda Gelek's life is also a
fine example of a non-sectarian [Rime] master who was not just an
expert in many different traditions and practises but also a highly
accomplished practitioner.
I would like to express thanks to graphic designer; Felipe Zabala,
whom I worked together with on creating the graphics of the
Kalacakra worldly cosmo according to this tradition and who kindly
offered his services for free. These images are copyrighted and must
not be published or reproduced without prior permission. Also to my
Dharma friend, Hilary Easton, for typing up the transcripts for the
second year classes on Vajrasattva given by Chokyi Nangwa Rinpoche
in 2017, which proved useful for some of the footnotes. I would also
 TRANSLATOR'S INTRODUCTION ix

like to thank my Dharma friend and sponsor, a fellow student and

devotee of Dzongsar Khyentse Rinpoche.
I am also grateful to the excellent Tibetan Buddhist scholar and
translator (renowned for his expertise and translation on the Jonang
master, Kunkhyen Dolpopa), Cyrus Stearns for reading the final
draft and giving some editorial suggestions. His foreword for this
publication is an honour indeed.
Special thanks, in particular, to Jonang Gyaltsab Chokyi Nangwa
Rinpoche for giving his support and one-to-one oral transmission and
instruction on this text for several months during 2017 in Dharamsala,
India, and to Jonang Lama Yonten Gyaltso and his Russian students for
sponsoring publication of the book
Finally, but most of all, to precious root and refuge Lama, the 17th
Gyalwang Karmapa, Orgyen Trinley Dorje, who is the root of all my
devotion and Dharma activity.
Any errors which are mine, I apologise for, and hope that it will be
of benefit to whoever reads it. Sarva mangalam!

Adele Tomlin, Dharamsa/a, India, September 2018

 BAMDA THUBTEN GELEK GYAMTSO
( 1844-1904)

Bamda Thubten Gelek Gyamtso was not only a significant and

renowned master of the Jonang school, but also a fine example of a
non-sectarian master practitioner and scholar of many other different
lineages and traditions, including the Kagyu Six Yogas of Naropa
and Nyingma Dzogchen. One of his main Jonang teachers, Ngawang
Chophel Gyatso 7, was also the teacher of Jamgon Kongtrul the First,
who is generally considered to be the founder of the Non-Sectarian
tradition in Tibet. Bamda Gelek was considered to be an emanation
of Naropa (1016-1100), Kunga Drolchog (1575-1634), Taranatha
and also Candrakirti (c. 570-c.650) who is regarded in the Gelugpa
tradition as an extremely important figure. Moreover, as Matthew
Kapstein states in one of the very few English language articles
available on Bamda Gelek:
Towards the end of his life he apparently became rather
widely known; the praise Mipham [Ju Mipam Gyatso ('ju mi
pham rgya mtsho, 1846-1912)] is said to have showered
upon him became famous among the religious of Golog,
where the saying, 'the lama from Bamda was more learned
than Mipham,' assumed amost proverbial status ...
This is confirmed in an anecdote contained in one of his biographies 8
XII I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR l<AYAS

in which a debate between Mipham and Bamda Geleg is reported. After

Mipham had begun to make hail, Bamda Gelek then brought out the
sun. Mipham further stated that, among the many learned persons he
had met, only Bamda Gelek had left him speechless in debate 9 • Some of
the biographical notes contain directly translated passages from this
biography written by the Jonang master, Ngawang Lodro Dragpa.
Bamda Gelek was born in the village of Bamda, hence the name,
near Tsangwa Dratsang (gtsang ba grwa tshang) in the Dzamthang
valley of Amdo, Tsangwa being the largest of the three sections of
the large Dzamthang monastery, the present-day main seat of the
Jonang school of Tibetan Buddhism. He was born to the family lineage
of Tongpa Kham, to a father called Drachag lo and mother called Kyi
Koma. He was the oldest of the five siblings. In this place, there was
a tradition of calling him the incarnation of Gelug Master Jamyang
Zhepa 10 [1648-1721]. His middle brother, Kyabje Dawa Dragpa was
called the incarnation of Avalokitesvara. From his childhood days, he
received a thorough education in the Jonang tradition.
Around age eighteen he left home to go to Derge (sde dge) in Kham
to enroll in the famous SrI Si111ha Monastic College (shrl sing ha bshad
· grwa) ofDzogchen Monastery (rdzog chen dgon), a Nyingma institution
renowned for its teaching of the Five Classes of Great Scriptures (bka'
pod Inga) of Indian Buddhism 11. There he studied under some of the
most important scholars of that time, including the Fourth Dzogchen
Rinpoche Mingyur Namkhai Dorje (mi 'gyur nam mkha'i rdo rje, 1793-
1870), the eighth abbot of Dzogchen, Padma Vajra (mkhan po pad ma
badz ra, 1807-1884), the great Patrul Rinpoche, Orgyen Jigme Chokyi
Wangpo (dpal sprul o rgyan 'jigs med chos kyi dbang po, 1808-1887),
and the then Khenpo ofSrI Si111ha, Konchok Ozer (dkon mchog 'od zer,
b. 1830s). He also studied for a while at Dzaser Monastery (rdza ser
dgon) and stayed there a long time.
In particular, in the presence of Dzogchen Patrul Rinpoche, he
studied the practices ofSiitra such as the Entrance to the Bodhisattva's
Way and the Stages of the Path. In the presence of Jamgon Kongtrul
 BAMDA THUBTl!N Gi!Ll!K GYAMTS0(1844-1904) Xlll

the Great12 , he received the practices of Tantra, such as the Six Yogas
of Naropa, many times by empowerment, oral transmission and
instructions 13 • By applying all these instructions into practice, and by
unexcelled listening and contemplating, definitive experiences arose 14.
Upon his return to Dzamthang15, several years later, he received
extensive instructions on the Kalacakra system of the Jonang tradition,
and especially on the six vajra-yogas completion stage meditations.
After the death of Ngawang Chopel Gyatso in 1865, Bamda Gelek was
appointed to work on the design and construction of the Kalacakra
stii.pa in which the lama's body was to be enshrined.
In 1873, he taught for a time at his home monastery of Tsangpa.
Bamda Gelek's Kalacakra studies finished in 1876 with his receiving
the complete instructions on the generation and completion stage of
Kalacakra - including the 'six yoga' (~adailga) practice - under the
next vajra master of Dzamtang, Ngawang Choki Pakpa (ngag dbang
chos kyi 'phags pa, 1808-1877). He also studied the teachings of the
Shangpa Kagyu and many other tantric cycles of teachings under this
same master. For a period of twelve years - from the time he returned
from Derge until Ngawang Choki Pakpa's death in 1877 - Bamda Gelek
principally lived in the abbot's residence of Dzamtang, called the
'yellow house' (khang gser).
While receiving these various empowerments and teachings
at Dzamtang, Bamda Gelek also continued to study the texts of the
philosophical tradition, especially the works ofTsongkhapa (tsong kha
pa, 1357-1419) and the textbooks ofJamyang Zhepa. Bamda Gelekwas
sometimes said to have been an incarnation of Jamyang Zhepa due to
his interest in his works. He also taught more extensively at that time.
Biographers also state that he had a small nervous breakdown (rlung
nad) and started to act strangely - for example, he started wearing
two hats, one on top of the other. Eventually this stopped.
After about twenty years at Dzamthang, in 1884, he went to the
retreat of Trashi Lhari (bKra shis Iha ri) in Dzinyin ('dzi nyin) and
mastered the practice of Kalacakra following the instructions of one of
xiv \ THE CHARIOT THAT TRANSPORTS ONE To THE KlNGooM OF THE FouR lv.YAs

its most renowned practitioners, Ngawang Chodzin Palzangpo (Ngag

dbang chos 'dzin dpal bzang po (?-c.1899)), an important Jonang
lineage holder, also known as Lhado Lama (Lha bzo bla ma).
In 1884 he took more Kalacakra teachings from Ngawang Chodzin
(ngag dbang chos 'dzin), another important Jonang lineage holder.
He dedicated himself to very intensive practice Tashi Lhari until the
special signs of accomplishment arose. After that, Bamda Gelek also
stayed at the Gepel Hermitage (dge 'phel ri khrod) and other isolated
retreat centres in Dzamtang. Different groups of disciples would come
to him for teachings on many different subjects, from the secular
sciences to Tantra, and he also composed many texts.
In 1889, he went to visit Lhatse Monastery (Iha tshe dgon), the
seat of the famous Nyingma lama Chodrak Gyatso (chos grags rgya
mtsho, d.u.), from whom he received teachings on the Peaceful and
Wrathful Deities of Karma Lingpa (kar gling zhi 'khro) and on Chodrak
Gyatso's protector deity Rahu. From that time on, Bamda Gelek and
Chodrak Gyatso had a close relationship. Five years later, around age
fifty, Bamda Gelek was struck by an illness that left him unable to
speak He moved back to Lhatse Monastery and is said to have been
cured by Chodrak Gyatso's miraculous meditative powers and energy.
Later, Bamda Geleg eventually appointed at the Kagyu monastery,
Yuthog (g.Yu thog) becoming vajra master of a Six Yogas of Naropa
retreat centre that he founded there 16•
At the beginning of the twentieth century, he was invited by
Kunga Khedrub Wangchuk (Kun dga' mkhas grub dbang phug) to
give teachings at Tsangwa monastery. At that time, he taught for two
months his Summary of the Six Yogas (sByor drug spyi don) a text that
distinguishes between the views of emptiness of self (rang stong) and
emptiness of other (gzhan stong), in the context of the practice on the
completion stage of Kalacakra 17 •
Toward the end of his life, a vision of MafijusrI appeared to
Bamda Gelek and told him that, 'Even though you have not been of
extraordinary benefit to others in your own lifetime, you will be of
 BAMDA THUBTEN GELEK GYAMTS0(1844-1904) I XV

great benefit in the next one, when you will be reborn in the northern
kingdom Shambhala as one of its rigden (rigs ldan) kings.' 18 Shortly
after this vision of Mafijusri, in his sixty-first year, he passed away
in meditative equipoise (thugs dams). 19 His physical remains were
placed in a stu.pa that was built for him at Dzisib Monastery ('dzi sribs
dgon), a small Jonang monastery north of Dzamtang.
Bamda Gelek wrote extensively on many subjects, but especially
on all aspects of Kalacakra practice and theory. These writings are
counted among the most extensive and authoritative works on
Kalacakra to the present day. He also wrote widely on Prajfiaparamita,
on various Shangpa Kagyu subjects, on mandala drawing and
construction, and his works on the Six Yogas ofNaropa are considered
among the best and most detailed extant writings on the subject. His
entire literary output is collected in twenty-two volumes 20 •
 NOTES

1 Full Tibetan title: dPal dus kyi 'khor lo'i rdzogs rim sbyor ba yan
lag drug gi sgom rim grub pa'i lam bzang sku bzhi'i rgyal sar bgrod
pa'i shing rta. In: The Dharma of the Profound Path of the Vajra-
Yogas (Zab lam rdo rje'i rnal 'byor gyi chos skor), 1-103, Jonang
Well-Being Association India ('phags yul jo nang 'gro phan lhan
tshogs kyis 'grem spel byas), 2010.
2 In the Collected Works of Thubten Gelek Gyatso (gsung 'bum, thub
bstan dge legs rgya mtsho) TBRC W23899. 15: 3 - 262. Dzamthang,
Ngawa Dzong ['dzam thang, rnga ba rdzong]: [s.n.], [199?-].
3 In Jo nang mdo sngags rig pa'i dpe tshogs. TBRC W1PD9S746. 20:
27 - 180. Si khron mi rigs dpe skrun khang, 2009.
4 This is the name of a place and monastery near Dzamthang,
Tibet. It was probably founded in the 18th or 19th century by Lama
Tshenzang (Blama mtshan bzang). Thanks to Filipo Brambilla for
this information.
5 This is referring to the fifteenth year of the Sexagenary cycle (rab
byung) - the sixty year cycle followed in the Tibetan calendar,
which is a complete cycle according to Tibetan astrology.
6 bya yur tis la dge slong tshul khrims bzang bos bskul ba la brten
~.,C' I thnh hstan dgel legs rgya mtshos rab byung bco Inga ba'i chu
xviii I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR iu.vAs

7 For.a biography of Ngawang Chophel Gyatso (Ngag dbang chos

'phel rgya mtsho), see Ngawang Lodro Dragpa (Ngag dbang
blo gros grags pa), Jo nang chos 'byung zla ba'i sgron me. See
Bibliography.
8 For a biography of Bamda Gelek ('Ba 'mda dGe legs) see Ngawang
Lodro Dragpa (Ngag dbang blo gros grags pa),Jo nang chos 'byung
zla ba'i sgron me, 412-424; 'Ba mda'i Bsdus grwa, 568-71. See also
KAPSTEIN 1997: 462-467 and BRAMBILLA 2018: 12-16 and the
Treasury of Lives onli ne biography by CAZEBON 2018. According to
KAPSTEIN:
... the complete biography of this master has not yet, to my
knowledge been published. However, two brief accounts have
appeared in recent years that allow us to know his career in
general outlines.
9 See blo gros grags pa, ibid., 420.
10 According to Lodro Dragpa, Bamda Geleg could remember one of
his previous Jives as Jamyang Zheypa (1648-1721/22) at Labrang
Trashi Khyil (Bia brang bkra shis 'khyil), one of the largest dGe
lugs monasteries in Amdo, see ibid. 412-413.
11 According to BRAMBILLA 2018: 13:
These texts are usually considered the core of the dGel ugs
scholastic curriculum. Although the same curricular model
is currently adopted also by Jo nang monasteries in A mdo, it
is not clear when they began following it. It is worth noting
however, that in the earliest biography of one of the earliest
Jo nang explonents in Dzamthang, the First Chos rje rGyal
ba bzang po (1419/1420-1487), the Five Classes of Great
Scriptures are already listed among his subjects of study.
12 Kong sprul Yon tan rgya mtsho (1813-99). According to KAPSTEIN
1997: 308:
These teachings 'seem to have influenced him very deeply: one
full volume (vol.17) of his collected works is consecrated to
these precepts of the Bka' brgyud tradition, and in later life he
established a retreat centre in Amdo to perpetuate the practice.
 BAMDA THUBTEN GELEK GYAMTS0(1844-1904) xix

13 CAZEBON 2018 writes:

According to legend, once, while he was teaching, he discerned,
through his extrasensory powers, that a group of monks in
the audience had doubts about whether he possessed the full
transmission of the Six Yogas, and more important, whether he
had achieved realization. He immediately scolded them, telling
them that he had received the transmission from Jamgon
Kongtrul himself, and that few people had devoted themselves
more to the practice than he had. The monks were amazed that
he had been able to read their minds, and terribly remorseful,
never entertained such doubts again. The schedule for Yutok
Monastery that Bamda Gelek created - which included six
daily sessions of meditation and occasional lectures on the
lives of famous masters - is said to have been so effective that
even beginners could quickly achieve realization.
14 According to Lodro Dragpa, (2010: 427):
At that time, when Bamda Gelek was explaining the Entrance to
the Bodhisattva's Way to others, the great noble masters there,
after listening to him, said 'Even though you have a sharp mind
and excellent knowledge, do not be merely satisfied with those
teachings you have received and contemplated up until now.'
After saying that, they went to the Five Chinese peaks, and it is
said they achieved the rainbow body. As a result of them saying
that these studies were not sufficient, he made great effort to
perfect the teachings on Siitras and Tantras and thus attained
expertise in Siitras and Tantras and gradually attained special
experiences in his practice of the path.
15 According to Lodro Dragpa, his return to Dzamthang was not
something Bamda Gelek really felt was the most beneficial (ibid.):
When his small sibling called on him to return to his home
place, he said this to him 'Last night, I dreamt that music was
playing but then it suddenly stopped, it is of greater benefit to
sentient beings to remain here in this area than going to one's
home area. However, I have to return to my home place.
xx I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR lv.YAS

16 BRAMB!LLA 2018: 13 states that:

It is worthwhile noting that, as g.Yu thog is located about ninety
kilometers from 'Dzam thang, a good relationship has grown
between this Karma bKa' brgyud monastery and the Jo nang
institutions of the region. In fact, many of y.Yu thog's monasteries
in 'Dzam thang, such as Chas thang and gTsang ba.
17 For more on this text and it's philosophical focus, see BRAMB!LLA
2018: 15.
18 CAZEBON 2018 writes:
It is noteworthy that Bamda Gelek should have been perceived
(whether by Maiijusri or anyone else) as not having lived to his
full potential in his own lifetime - noteworthy but not really
surprising, for despite his great erudition and reputation as
a tantric master, he never held a position of authority until the
very end of his life, and then never in any of the institutions of his
own Jonang tradition (never at Dzamtang, for example). Was this
because of his affinity for the "emptiness of self" (rang stong) view
found in the writings of Candrakirti and the Geluk, in contrast to
the Jonang position of "emptiness of other" (gzhan stong)? Did it
have to do with his irascible temperament? Whatever the case, it
is not surprising to find the claim in his biographies that he did
not have the impact that he could have in his own lifetime.
19 CAZEBON 2018 writes:
... his demeanor became uncharacteristically sweet. Realizing that
the end was near, he began to drop hints to his closest disciples
about his impending death. Now residing at Yutok, he eventually
announced, 'Regardless of what the divinations and astrological
calculations (mo rtis) have to say about the fact that this is an
auspicious year for me, it is now certain that I am going to die very
shortly.' 'I may not have great powers to predict the exact date
and time that my breath will stop,' he said, 'but whenever it does,
because of my skill in meditation, I'll have the wherewithal to face
it.' Shortly thereafter, on the evening of the twenty-fifth of the
 BAMDA THUBTEN GELEK GVAMTS0(1844-1904) XX!

tenth Tibetan month - the evening of Ganden Ngamcho (dga' ldan

lngam chos), the most important holy day in the Geluk calendar,
commemorating the death of Tsongkhapa - he ate a full dinner
and dismissed his attendants, telling them that he would not need
them to do anything else. A couple of them nonetheless remained
behind. When they had gone, he sat upright, assumed the posture
of meditation, and with his eyes staring into the sky, he recited the
buddhas' names, prayed to former lamas, and began the extensive
rite of powa ('pho ba), the 'transference of consciousness,' one
the Six Yogas of Naropa. At the end of the rite, he enunciated the
syllable phet three times - first in a low voice, then a little louder,
and finally in a shout. He then forcefully pronounced the syllable
hig, and as he did, 'his consciousness left his physical body and
passed into the dharmadhatu.
20 The Collected Works of Thubten Ge/ek Gyatso (gsung 'bum,
thub bstan dge legs rgya mtsho) are published by Dzamthang
Monastery, see TBRC W23899.
 THE CHARIOT THAT

TRANSPORTS TO THE KINGDOM

OF THE FouR l<AYAS
 THE HOMAGE AND PLEDGE TO
COMPOSE THE TEXT

Here is the 'The Chariot1 that Transports to the Kingdom of the Four
Kayas: The Stages of Meditation that Accomplish the Excellent Path of
the Six-Branch Yogas of the Completion Stage of Glorious Kalacakra'.
I prostrate and go for refuge at the feet of Omnisicent Dolpopa
Sherab Gyaltsen 2,
Dharma Kings of the three realms, please bestow your blessings.
To the ones who correctly observed all phenomena in the two
realities 3 ;
Who understood completely the infinite manifold of scriptures.
I pay homage to the fathers and heirs of the lineage;
the holders of the Victorious Omniscient Jonangpa.
I will explain the beginner's 4 way of meditating on
the six-branches of the completion stage ofKalacakra,
which were clearly taught in the sixty-thousand line tantra 5•
 GENERAL INTRODUCTION

It [the Kalacakra Six Yogas] is the great path travelled by all the Victors
[Buddhas] of the three times. It is the only path traversed by all the
mighty Siddhas. In this degenerate era of short life spans, for those
of sharp faculties, endowed with a vajra body of six elements, it leads
one to the state ofVajradhara. It teaches clearly, with nothing hidden,
the Glorious Kalacakra Tantra6 • Also, it is the greatest method from
the Secret Mantrayana, the practise of the completion stage of the six-
branches of the secret profound path of the vajra-yogas.

Renunciation
By meditating again and again on the truth of suffering of samsara
in one's own mindstream; such as the five perpetuating aggregates 7,
that are the very nature of all the suffering in samsara; one sees that
samsara is like a raging fire whose nature is only suffering. Then, a
completely uncontrived thought of renunciation, fear and aversion, to
samsara arises.

Refuge in the Three Rare, Supreme Ones

By knowing the excellent qualities of the three supreme ones, one gains
confidence in the three jewels of refuge as having the power to protect
us from the suffering of samsara. One will definitely generate in one's
mindstream an authentic going for refuge to those who can provide
refuge from the suffering of samsara; the three rare, supreme ones.
6 J THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR iv.VAS

Compassion
Then, by viewing all sentient beings that pervade space, without
exception, as being as kind as one's own mother and father, one
mentally generates an uncontrived compassion that, for the benefit of
others, oneself will carry the burden of liberating all of them from the
totality of the suffering of samsara.

Bodhicitta
On giving rise to that [compassion], one thinks: 'since I do not have the
power now, in order to attain that ability to free all sentient beings,
without exception, from the totality of suffering, I will first attain the
state of Buddhahood'. One generates with certainty the uncontrived
thought of Bodhicitta 8 [the mind of Awakening] in one's mindstream.

The Profound Path ofVajra Yoga

Then, since it is not possible to attain or accomplish Buddhahood
without a cause, one thinks, like an extremely thirsty person wishes
for water, who thinks about nothing else but quenching their thirst:
'I will cultivate the cause of attaining Buddhahood for the sake of
sentient beings, which is the profound path of the vajra-yogas.'

Empowerment
Then, one relies on a lama endowed with all the excellentcharacteristics.
To fully ripen the primordial awareness 9 of the generation stage, one
has to have the seven-fold empowerments. In the completion stage,
there are six levels 10• To ripen the primordial awareness of the two
levels of Withdrawal [1] 11 and Mental Stablisation [2]1 2, one needs the
vase empowerment. In order to ripen the primordial awareness of
the two stages of Wind Restraint [3]1 3 and Retention [4 ]14. one needs
the secret empowerment. To ripen the primordial awareness of the
stage of Recollection [5]1 5, one needs the primordial awareness prajfia
empowerment. Then the final stage of Meditative Absorption [6]1 6 is
ripened through the fourth empowerment or the word empowerment.
 Gl!Nl!RAL INTRODUCTION I7

Samaya Commitment
So that the ripening power of the primordial awareness of the
generation and completion stages remains in our mindstreams, one
protects the pure samaya 17 from degeneration, by abandoning the
fourteen root downfalls 18 and so on. This prevents the degeneration of
the ripening power of the empowerment.
All the obstacles, such as the negative actions, obscurations
and transgressions, upto the arisal of primordial awareness on
the profound path of the vajra-yogas, are purified by reciting the
meditation on Vajrasattva.

Mandala
The accumulation of good resources and conditions is gathered by the
accumulation of merit in the mandala practice.

Guru Yoga
If the primordial awareness of mantrayana has not yet arisen in one's
mindstream, then one generates the cause of its origin; the uncontrived
devotion and respect of viewing the lama as the actual 8 uddha.

Generation Stage
In order to have a stable basis for the arisal of the primordial awareness
of the completion stage, one definitely needs to meditate on the yoga,
or generation, stage of directly seeing oneself as the form of Kalacakra.

Completion Stage Six Yogas

After doing the preliminary practises, in order to realise the view of
non-conceptual emptiness and the ultimate fundamental reality, one
then practises the six-branches of the completion stage, the main
practises of the path. Having abandoned, without exception, the
obscurations of the four states 19 , one then directly realises the four
ultimate kayas [bodies]2°.
8 I THE CHARIOT THAT TRANSPORTS ON!! TO THI! KINGDOM OF THE FOUR !v.YAS

The Reason for Renunciation

If one doesn't have the thought of renunciation, which is utterly
repulsed by samsara, unless one has realised the primordial
awareness of emptiness of the ultimate reality, whatever virtuous
merit accumulated is still done under the influence of attachment
and desire for the aggregates of samsara, and thus will only become
samsara again. It is not possible for it to become the path of liberation.
The view of realising emptiness is that which makes it samsara
or not, and what makes it the path of liberation or not. All virtue
accumulated is dependent on one's motivation. The thought of
renunciation, which is utterly repulsed by samsara, and the desire to
be free of it, is necessary to make it the path of liberation. A mind of
renunciation and aversion to samsara is generally the root of the path
of liberation.

The Reason for Going for Refuge

In terms of the liberation of abandoning suffering, one does not have
the power to do that through one's own strength alone. One needs to
rely on another's strength. Other than the Buddha alone, there is no
one else who naturally knows the methods for abandoning all suffering
without exception. Thus, one relies on the rare, supreme Buddha; the
one who taught the sacred Dharma methods for abandoning suffering.
If the Dharma teachings have not arisen in one's mindstream,
since one has not abandoned the suffering of samsara, giving rise to the
sacred Dharma in one's mindstream is the antidote to the obscurations.
Thus one relies on the actual refuge of the rare, supreme Dharma.
Having given rise to the sacred Dharma in one's mindstream, one
needs to know how to practise it. The rare, supreme Sangha are those
beings who have travelled the path and done the practises, for example,
Avalokitesvara . Since we do not know how to practise by our own
power, we look at how they practised and by following their example
we can rest assured that we are on an unmistaken path. This is the
reliance on the way of practising refuge in the rare, supreme Sangha.
 GENERAL INTRODUCTION I9

So, if we take refuge in the Buddha, Dharma and Sangha in this

sense, then we go for refuge in a completely uncontrived way. The
cause for doing that, is the Buddha who impeccably taught the sacred
Dharma, and if one does not have that as a refuge, one also does
not rely on the refuge of the teacher. Since there is nothing one can
accomplish without the protection of the actual Dharma, in terms of
going for refuge: the sacred Dharma alone is the general root cause of
going for refuge.

The Reason for Compassion

If we don't give rise to compassion for the benefit of others, then
we will also not able to give rise to Bodhicitta that wishes to attain
enlightenment for the benefit of others. If we're not able to give rise
to Bodhicitta, then whatever virtue we accumulate will not lead to the
state of Buddhahood. This is because having Bodhicitta is what gives
one the power to abandon the cognitive obscurations2 1. There is no
other path for attaining Buddhahood than the Mahayana path since
it is the only path that has the skilful means with the power to attain
Buddhahood.
The mental generation of Bodhicitta has the power of a path
of attaining the realisation of primordial awareness, emptiness,
omniscience and abandoning the cognitive obscurations. Since it
transforms the path into the Mahayana, which has the power to
attain Buddhahood, Bodhicitta is the root of the general Mahayana
Path. Only the simple, uncontrived mind of Bodhicitta, that wishes to
attain enlightenment for the benefit of beings, is the cause of complete
enlightenment.
If one thinks 'l don't want to accomplish the path', or 'I don't
have the time to attain Buddhahood', then it is essential to think one
can do this, and convince ourselves that we can do this. If we have
this uncontrived thought that 'I will accomplish the causes and
accumulation to attain Buddhahood', then we will be able to progress
along the path. If we don't think like this, then we won't be able to
progress along the path.
10 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR Iv.VAS

The Reason for Empowerment

In the degenerate age of short life spans, we need the fastest path to
achieve this Secrt:!t Mantrayana and the generation and completion
Stages; especially, the Completion Stage. The characteristics of the
glorious Kalacakra generation stage of primordial awareness, are
done via the seven empowerments of a child 22 , which make one's
mindstream suitable for generating the primordial awareness of the
generation stage. There is no other method that makes one suitable
for generating that.
For the primordial awareness of the two stages of withdrawal
and stabilisation to ripen, one needs the vase empowerment. For the
primordial awareness of the next two stages of wind restraint and
retention, one needs the secret empowerment. For the primordial
awareness of recollection one needs the primordial awareness prajfia
empowerment. Then for the final stage of meditative absorption,
this is ripened through the fourth empowerment or the word
empowerment. There is no other method or cause apart from these
for generating them. The empowerment is the substantial cause of the
secret mantrayana.

The Reason for Vajrasattva Practise

After getting these generation stage and completion stage
empowerments, one must protect the empowerments with samaya.
If one protects the samaya, then their power will not degenerate
and the power of the generation of the primordial awareness of the
generation and primordial awareness stages will become greater
and more expansive. If samaya degenerates, then this power will also
degenerate, and one will not be able to give rise to the primordial
awareness of the generation and completion stages.
One should protect one's samaya as if protecting one's own life
force. If one's mindstream contains the habitual tendencies and
obscurations of heavy negative actions, downfalls, transgressions and
so on, then one will not be able to give rise to the primordial awareness
 GENERAL INTRODUCTION I 11

of the generation and completion stages. The antidote that conquers

these [degenerations] is the recitation ofVajrasattva. Confessing one's
negative actions and downfalls is the path for abandoning obstacles
and any opposing conditions.

The Reason for Mandala practise

One also needs to be endowed with merit. If the earth is fertile there
is a harvest. Similarly, a person with merit is then able to generate
the excellent qualities of the generation and completion stages in their
mindstreams. This is why the practise of Mandala is considered to be
the path that accomplishes all the excellent conditions and resources.

The Reason for Guru Yoga

In terms of the primordial awareness of the generation stage, and
in particular, the completion stage, this is accomplished only by the
ripening of the empowerments. This is why one needs to view directly,
with devotion, the root lama who bestows the empowerment, as the
Buddha; and practise devotional Guru Yoga.
Similarly, if one does not have devotion, there is no place to give
rise to the attributes of the path of mantra. So, the path of Guru Yoga is
the root of generating the Mantrayana in one's mindstream.

The Reason for Generation Stage of Innate

Kalacakra
When the normal karmic winds 23 have entered into one's central
channel it will not bring about the great bliss24 of the completion stage.
The same goes for the normal body, which is not the right support for
attaining the primordial awareness body. So we need to change our
appearance into a deity body; which is the right kind of support to have
the correct kind of inner winds in order to give rise to the primordial
awareness of great bliss. The innate Kalacakra is the correct support,
since it is not only the support for generating the six-branches of the
completion stage in one's mindstream, but also what enables the full
maturation of the completion stage.
12 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR l<AYAS

The Reason for Practising the Primordial

Awareness Free from Mental Elaborations
The primordial awareness realising emptiness, which is free of the
mental elaborations of clinging to reality and things as inherently
existing, is alone not the completion stage, as it is similar to the
primordial awareness that arises from bringing the karmic winds into
the central channel. In order to accomplish the actual completion stage
one needs to realise the view for entering the completion stage. If one
doesn't realise it [the view], even if one practises the completion stage,
the signs [of experience] will not arise in one's mindstream.
So, up to here, these are all the preliminary stages. If one practises
all the seven preliminaries, then one has definitely practised the
preliminaries. This is the path we have to go through if we want to
reach the four vajra-kayas, or Buddhahood.

Condensed Summary
If there is no refuge[l], then not only the completion stage, but any
Dharma practise, will not arise in one's mindstream. If there is refuge,
then what one goes to refuge to will arise in one's mindstream. Refuge
is the root ofgeneral Dharma practise.
If we don't have the Mahayana Bodhicitta [2], then not only the
completion stage, but also the Mayahana sutra Path, will not arise in
one's mindstream. If one has it, then the Mahayana path has arisen
in one's mindstream. This is because the root of the Mahayana is
Bodhicitta.
If there is no devotion of guru yoga [3], then the blessings of
Mantrayana will not enter one's mindstream. If it is present, then one
has definitely entered the path of guru yoga, because it is the root of
the path of the Secret Mantra.
If there is the uncontrived yoga of the snontanPnn~ inn~t..
 GENERAL INTRODUCTION \ 13

stages by giving rise to the four mudras 25 of primordial awareness. If

one doesn't have that, one will not give rise to it. The innate Kalacakra
is the support for accomplishing the completion stage.
If there is the primordial awareness realising emptiness [5]
and the ultimate nature of reality, then afterwards if one enters the
completion stage with this kind of wisdom, it can become the actual
primordial awareness of the completion stage. If it is not present,
one cannot accomplish the completion stage, because the primordial
awareness realising emptiness is the main practise of the completion
stage.
These five above, are not the six-branches of the completion stage,
but the preliminary practises.
In terms ofpractisingVajrasattva [6], one doesn't have to practise
it if one has already purified all negativities. If there are negativities
then it is necessary [to practise it].
In terms of Mandala [7] it is not necessary to practise it, if one has
already accumulated lots of merit. But as we have amassed negativities
and obscurations since beginningless time, it is advisable to do
Vajrasattva. The more merit we can accomplish with the Mandala, the
faster we can accomplish the primordial awareness needed for the
completion stage; it will get easier.
So altogether there are seven preliminary practises.

Renunciation
In terms of renunciation, even though generally it is not part of the
seven preliminaries, it is a preliminary at this time. The root of going
for refuge is the thought of renunciation; and the root of Bodhicitta,
is carrying the burden of working for the benefit of others out of
compassion. For both of these, one definitely needs the thought of
. ••
14 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS

The four thoughts that turn the mind towards the

Dharma
The antidote to laziness in practising Dharma in this life, is
contemplating the difficulty of obtaining a precious human life. The
antidote to laziness about quickly accomplishing Dharma practice,
is impermanence. After that, one meditates on having obtained a
precious human support and that one must give up negativity and
adopt virtue. These should also be done as part of the preliminaries,
before the seven preliminary practises and the main practises.
Going for refuge, Bodhicitta, Vajrasattva recitation, Mandala, Guru
Yoga, these five are the common preliminaries. The yoga of Innate
Kalacakra and the yogas of three isolations (dben pa gsum), are the
uncommon preliminaries of this tradition.
These first five [preliminaries), are also in the other three lower
tantras, such as deity yoga and the 'yoga without characteristics'. They
are also the preliminary practises in the generation and completion
stages of the highest yoga tantra. What goes before the generation
and completion stages in the lower tantras, are called the common
preliminaries. Since the deity yoga, and the meditation on the
emptiness of the three isolations, come before the six yogas, they are
part of the preliminaries. In other tantras, the meditation on the deity
(or generation stage) is seen as a main practice. The meditation on
the emptiness of ultimate reality, is also a main practise in the three
lower tantras 26 • In some other higher tantra practice instructions it is
termed a main practise. Here in this tradition, as they are not viewed
as preliminaries in other traditions, they are not called common
preliminaries.
Therefore, in the practise of the vajra-yogas of the completion
stage of the Glorious Kalacakra there are: 1) The Preliminaries, 2) the
Main Practices and 3) the Conclusion.
 NOTES

1 In those times, the 'horse-driven chariot' was considered the

fastest way to travel before the advent of cars, aeroplanes and so
on. Chokyi Nangwa Rinpoche joked that if Bamda Gelek was alive
today perhaps he would have used the word 'aeroplane' instead.
2 In the early fourteenth century, Dolpopa Sherab Gyaltsen became
the main figure of the Jonang. After studying each of the existing
Buddhist traditions in Tibet including the Sakya, Kagyu, and
Nyingma, Dolpopa settled in Jomonang and served as the abbot
ofJonang Monastery. In his most famous work, Mountain Dharma:
An Ocean of Definitive Meaning (Ri chos nges don rgya mtsho),
Dolpopa clarifies the Empty-of-Other view (gzhan stong). These
are referred to as the teachings of the 'Heart's Meaning' (snying
po'i don). While Dolpopa was alive, his formulations remained
secretive instructions (lkog chos) that were circulated within
intimate circles of his closest disciples. During the eighty years
that followed Dolpopa's death, his instructions became widely
dispersed and popularized as Empty-of-Other.
For more on Dolpopa's life and work see KAPSTEIN 2001: 106-120,
Stearns 2010, HOPKINS 2007 and the Treasury of Lives biography by
Cyrus Stearns at http:/ /treasuryoflives.org/biographies/view /
Dolpopa-Sherab-Gyeltsen/2 6 7 0.
3 The term bden pa gnyis is often translated as the 'two truths' but
I have translated it as the 'two realities'. The two realities here
16 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM oF THE FouR lu.vAs

are the ultimate reality (paramarthasatya: don dam bden pa) and
the commonly-accepted apparent reality (sa'!lvrtisatya: kun rdzob
bden pa). For a discussion of why this is translated as 'reality'
instead of 'truth', see also BRUNNHbLZL 2010: 680, n. 4. According
to Jamyang Shayba, bden pa in kun rdzob bden pa, does not mean
'not deceptive' but simply means 'existent' (see NEWLAND 1992:
86-87). In GUENTHER 1987, this term is also referred to as 'the
two realities', see his footnote on the difference between the two
realities in terms of what 'lights up' (snang ba] and what is 'open-
dimensional' (stong pa] (p. 125, n. 117). For more on this term
and translation, see also Tomlin 2017: 117, n.176.
4 According to Rinpoche, here the word 'beginner' (dang pa's las
can), means in terms of the practice. If someone has given rise to an
uncontrived bodhicitta or are on the path of seeing etc. we would
not say they are beginners. However, somebody whom, no matter
how many texts they have studied, if they have no experience in
the practice, we would still call them beginners, no matter how
learned they are. When we start, we do need to know the different
stages of practice. It it is crucial that we keep to the order of the
stages. For example, the practices of Dzogchen and Mahamudra
may sound easy, but ifwe don't practise them correctly we will not
get any result. There is a story of a foreigner who is in a house of
Amchok Rinpoche in Dharamsala, and this man had set his mind
on learning how to fly like MILARPEA etc. And he asked many lamas
to give him the pith instructions on this. So they told him you have
to practice the tsa lung. So he practiced for seven or eight years.
Then he thought 'I can fly' and went on the roof and tried but fell
flat on his face. But Milarepa never thought about flying, he was
focused on Buddhahood. The main aim needs to be Buddhahood,
not these siddhis which are mere by-products.
5 This is referring to the 60,000 line explanatory commentary
on the Kalacakra root tantra of 12 000 lines (both of which are
now lost), composed by the Dharma King Sucandra . According
 GENERAL INTRODUCTION I 17

to Taranatha's Concise History of the Ka/acakra Teachings (dPa/

dus kyi 'khor lo'i chos skor gyi byung khungs nyer mkho bsdus
pa), the following information is given regarding the origin of
the Kalacakra Root Tantra in Shambhala (translation taken from
Edward Henning's website):
The teacher, the fully awakened, completely perfect Buddha,
on the full moon of the month Caitra in the year following his
enlightenment, at the great stupa of Dhanyakataka (dpa/ ldan
'bras dpung kyi mchod rten), emanated the mandala of 'The
Glorious Lunar Mansions'. Surrounded by countless Buddhas,
Bodhisattvas, viras, c;Iakinis, the twelve great gods, gods,
nagas, yak~as, spirits and fortunate people gathered from
the 960 million villages north of the river Sita, the Buddha
was requested by the the king Sucandra (z/a ba bzang po, an
emanation ofVajrapai:ii, (z/a ba bzang po), to teach the tantra.
There, the Buddha taught not only this tantra, but all tantras.
He transmitted it to Vajrapai:ii and counties~ humans and
non-humans achieved the realisations they desired. Some
teachings were taken to other human realms, and the Dharma
king Sucandra wrote the Tantras in textual form in his land
of Sambhala. He composed the explanatory Tantra in 60,000
lines to the Miilatantra of 12,000 lines.
According to Rinpoche, this reference to the tantra shows us that
we can have confidence that the text is based on an authentic and
correct source in a tantra.
6 See footnote 5 above.
7 In his longer commentary on the Heart Siitra, the Jonang master,
Taranatha gives a detailed explanation of the different categories
of the five aggregates (skandhas: phung po Inga) as: l)'forms'
(riipa: gzugs); 2) 'feelings' (vedana: tshor ba): sensing an object
as either pleasant, unpleasant or neutral; 3) 'discriminations'
(samjfla:'du shes): discriminating the characteristic of an object
(for instance, the sound of a bell or the shape of a tree); 4)
18 \ THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR KAvAs

'conditioned factors' (samskara: 'du-byed): all conditioned things

other than the four aggregates [of forms, sensations, perceptions
and consciousnesses], for example, the fifty-one mental states;
and 5) 'consciousnesses' (vijiiana: rnam par shes pa): that which
individually cognizes the object-identity of all phenomena. See
also Taranatha's explanation as to why the emptiness of the five
aggregates, is an empty-of other (.gzhan stong) teaching in his
commentary on the Heart Sutra TOMLIN 2017: 42-46).
8 Often translated as 'the mind of awakening' (bodhicitta, byangs
sems) Lord Maitreya defined Bodhicitta in his Abhisamayalankara
as: '... the desire for true, perfect enlightenment for the sake of
others'.
9 The Tibetan term for this isye shes Oiiana). This term I translate as
'primordial awareness', rather than the commonly used 'wisdom'
as it needs to be distinguished from shes rah (prajiia). For more on
this term and its translation, see TOMLIN 2017: 99, n.123.
10 The six yogas (sbyor drug), or vajra-yogas (rdo rje'i rnal 'byor), are
the completion stage (rdzogs rim) meditations of Kalacakra. The
Vajrayana path is very structured, and before the Six Yogas can
be practised, it is necessary first to perform a set of preliminary
practices (sngon 'gro ), and then go on to the main yidam
meditations, or generation process (bskyed rim) meditations of
Kalacakra. In the Kagyu and Jonang traditions the yidam practice
requires in addition to the regular generation process meditation,
a recitation of 10 million Kalacakra mantras. Short, detailed
descriptions of them are also contained in DHARGYEY 2015: 130-
135; HENNING 2009 and WALLACE 1991. There are also descriptions
of them in Jamgon Kongtrul's Treasury of Knowledge: Esoteric
Instructions, Book Eight: Part Four, Chapter 7 (HARDING, 2008),
which is often a word-for-word copy of Taranatha's instructions
on them.
11 Pratyahara, so sor dupa (so sor sdud pa). Also translated as
'individual convergence' or 'individual withdrawal' is designed
 GENERAL INTRODUCTION I 19

to draw together the individual energies of the five sensory

consciousnesses into the central channel. See DHARGYEY 2015: 130.
12 Dhyana, samten (bsam gtan). Also translated as 'individual
stability'. DHARGYEY 2015: 130:
These two practices the individual convergence and the
individual stability are the meanins of accomplishing the
body of 'empty form'. If this body has not been accomplished
previously, it is accomplished freshly; and ifit has already been
accomplished, it is increased. These two act as a means for the
attainment of the Body of a Buddha, Nirmanakaya.
For more on 'empty forms' in the context of Kalacakra, see also
HATCHELL 2014.
13 PraQ.ayama, sog tsol (srog rtsol), also translated as 'life-effort'. In
DHARGYEY 2015: 131:

Its function is to draw the energy of the mental consciousness

into the central channel. The energies of the five sensory
consciousnesses have already been drawn in by the previous
practices. The first syllable of this compound term, (srog)
which literally means 'life' of 'life force' refers to the energy.
The second syllable (rtsol) refers to the closing of the two side
channels, the roma and the kyangma, and the drawing of the
two energies into the central channel.
14 DharaQ.a, dzinpa ('dzin pa). The fourth branch of the practice is
to retain the energy of the mental consciousness in the central
channel. According to DHARGYEY 2015: 131:
Thus it is through the wind-restraint practice that the active
energies of mental consciousness are drawn into the central
channel and, with the retention practice retained there. Having
done so, one achieves what is called 'mastery over the energies',
specifically the mastery over energies that are the root of
speech. Hence, these practices act as a cause for attaining the
Buddha's Speech, the Sambhogakaya.
20 J THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR IG.YAS

15 Anusmi;iti, jedren (rjes dran). Can also be translated as

'Consummation'. According to DHARGYEY 2015: 131-2:
In this practice the tumm.mo, the fire of the psychic heat, flares
up and melts the white bodhicitta, which then flows down
to the tip of the genital organ (called the 'jewel') where it is
retained (i.e. it is not allowed to come out) and at this point,
one experiences the 'spontaneous joy' (lhan skyes kyi dga 'ba).
The recollection or the bringing to mind of this joy is what is
involved in the fifth of these practices.
16 Samadhi, ting ngedzin (ting nge 'dzin) refers to the meditative
absorption or 'concentration' of the union of the non-dual bliss
and emptiness. Non-dual bliss and emptiness here refer to the
bodies of the deity and the consort, which are bodies of empty
form called 'emptiness' and the bliss is the supreme, immutable
bliss [chog tu mi 'gyur ba'i bde ba). What is meant by 'empty-form'
[stong gzugs) here? See DHARGYEY 2015: 132:
In order to accomplish the body of empty form, one has to
use up or exhaust the material element of one's body and
then generate the form of the deity and consort. Rather than
being composed of [gross] matter, their bodies are composed
simply of energy and consciousness. More specifically, they
arise from the cultivation of the great bliss and the wisdom of
emptiness. From these two aspects, there arise, in the divine
embodiment of these two factors, the body, which is the body
of empty form, and the mind of that body (colloquially called
'sem' and in polite speech referred to as 'thug'), which is the
wisdom of non-dual bliss and emptiness. Thus, it is the mind
or this wisdom of the non-dual bliss and emptiness which is to
be accomplished by these two final branch practices.
See also footnote 31 below, for more discussion of the Sanskrit
 GENERAL INTRODUCTION I 21

or precepts given to initiates of an esoteric Vajrayana Buddhist

order as part of the abhi~eka (empowerment or initiation)
ceremony that creates a bond between the guru and disciple
(see footnote 18 below on the tantric vows). According to Patrul
Rinpoche, samaya can be easily damaged. He used a famous
metaphor that maintaining samaya is like keeping a mirror, or tile,
clean that is lifted up into a sand storm; dust settles on it as soon
as it is clean and thus we must continuously clean it. To repair
samaya, a practitioner may restore mindfulness and awareness
of sacred view; confess the violation to another practitioner
that holds samaya; recite the one hundred syllable mantra
(Vajrasattva mantra); or use other methods determined by their
guru.
18 The fourteen tantric root downfalls (rtsa /tung bcu bzh!]
are: disrespecting the vajra master, transgressing the words
of the buddhas, insulting one's vajra brothers and sisters,
abandoning loving-kindness for sentient beings, abandoning
the bodhicitta (in aspiration or application), criticizing the
teachings of the Sutras and Tantras, revealing secrets to those who
are unworthy, mistreating one's body, abandoning emptiness,
keeping bad company, failing to reflect on emptiness, upsetting
those who have faith in the teachings, failing to observe
the samaya commitments, denigrating women. For more on the
Bodhisattva and secret mantra vows, see DHARGYEY 2015 :16-30.
19 The four states (gnas skabs bzhl]: 1) the waking state (gnyis sad
pa'i gnas skabs), 2) the dream state (while dreaming, rmi lam
gyi gnas skabs), 3) the deep sleep state (without dreams, gnyid
'thug gi gnas skabs), and 4) the fourth state (of emission or
orgasm, bzhi pa'i gnas skabs). Taranatha quotes the commentary
to the Kalacakra Tantra. the Vimalanrabha: 'In this wav the nature
22 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR Iv.VAS

four are referred to as the four vajras: of body, speech, mind and
awareness. The word vajra is used to refer to something which
is indestructible, cannot be cut, subdivided, destroyed, etc. These
qualities apply to the nature of the ultimate state of mind, when
free from all obscurations.
20 The four kayas (catubkaya; sku bzhl) are: 1) Ultimate Truth
Body (dharmakaya, chos kyi skuJ, 2) Pure Enjoyment Body
(sambhogakaya, longs spyod rdzogs pa'i sku), 3) Emanation Body
(nirmanakaya, spru/ pa'i sku), and 4) the Essential Nature Body
(svabhavikakaya, ngo bo nyid kyi sku). The Sanskrit word kaya
literally means 'body' but can also signify dimension, field or basis.
This term designates the different manifestations or dimensions
of a Buddha. The Tibetan word sku is the honorific term used
to refer to an enlightened being's 'body', whereas /us designates
an 'ordinary' person's body. For more on the terminology and
translation of the Sanskrit word, kaya see TOMLIN 2017: 140, n.
246. For more on the four kayas (and their associated chakras and
elements) within the Kalacakra tradition, see WALLACE 2001: 158-
159.
21 Cognitive obscurations (shes sgrib) are the second kind
of obscuration to attaining Buddhahood. There are two
obscurations, (sgrib pa gnyis) - afflictive emotional obscurations
and cognitive obscurations. Afflictive emotional
obscurations are defined according to their essence, cause and
function. In essence, they are the opposite of the six paramitas,
as described in the Uttaratantrashastra (Mahayanottaratantra
Sastra; theg pa chen po rgyud b/a ma'i bstan bcos):
Thoughts such as avarice and so on,
These are the emotional obscurations.
Their cause is grasping at a personal ego, or the 'self of the
individual'.
They function to prevent liberation from samsara.
Cognitive obscurations are also defined according to their
essence, cause and function. In essence, they are thoughts that
 GENER.AL INTRODUCTION I 23

involve the three conceptual 'spheres' of subject, object and

action. The Uttaratantrashastra says:
Thoughts that involve the three spheres,
These are the cognitive obscurations.
Their cause is grasping at phenomena as truly existent, or, in
other words, the 'self of phenomena'.
Their function is to prevent complete enlightenment.
22 Of the main empowerments of Kalacakra, there are two
types. The first is related to the generation stage (bskyed rim,
utpattikrama) and the second, to the completion stage (rdzogs rim,
sampannakrama) meditations of Kalacakra. The empowerment
that allows a student to meditate on the generation stage is
called the 'Seven Empowerments Raising the Child' (byis pa
'lug pa'i dbang bdun). The generation process meditation - the
steps in the formation of the ma1:u;l.ala and the generation of all
the deities within it - purifies one's experience and perceptions
of the process of life, from conception up to the stage of puberty,
and thus are likened to raising a child. The seven empowerments
are: Water, Crown, Silk scarf, Vajra and bell, Conduct, Name,
Permission. The first two of the seven empowerments purify the
body and enable the realisation of the body-vajra. The second
pair purify the speech, enabling the realisation of speech-vajra.
The third pair purify the mind, enabling the realisation of mind-
vajra. The final empowerment purifies obscurations of primordial
awareness, enabling the realisation of the primordial awareness-
vajra. For more on these seven empowerments see, DHARGYEY 2015:
5-6; HOPKINS 1999: 257-327 and WALLACE 2001: 185-186.
23 There are ten winds (or energies) in our bodies in tantric
presentations, in the Kalacakra the distinction between 'five
principal' and 'five secondary' energies is not used, but the
presentations of all ten is there and the names are identical. The
ten winds are: priina, apiina, udiina, samiina, vyiina, niiga, kiirma,
krkara, devadatta, and dhanarrijaya. For more on these energies in
.
24 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAvAs

relation to the body and the cosmos, see WALLACE 2001: 58-59 and
DHARGYEY 2015: 114-122.

24 The term 'great bliss' (bde ba chen po) or 'supreme immutable

bliss' (mi 'gyur ba'i bde ba) refers to the completion stage and the
union of the immutable great bliss and emptiness. For more on
this term and the four types of bliss, see WALLACE 2001: 155-158.
25 Four mudras (catumudra; phyag rgya bzhi) - in the yoga
tantra and inner tantras, there are four types of mudra which
'seal' the enlightened body, speech, mind and activity of the deity.
The four mudras are:
the great mudra (mahamudra; phyag rgya chen po)
the dharma mudra (dharmamudra; chos kyi phyag rgya)
the samaya mudra (samayamudra; dam tshig gi phyag rgya)
the activity mudra (karmamudra; las kyi phyag rgya)
Or alternatively:
the dharma mudra (dharmamudra; chos kyi phyag rgya)
the great mudra (mahamudra; phyag rgya chen po)
the primordial wisdom mudra Unanamudra; ye shes phyag
rgya)
the activity mudra (karmamudra; las kyi phyag rgya)
26 The Sarma tradition of new translation schools, recognizes four
classes of tantra (rgyud sde bzhi). These are the three outer
classes-Kriya (Action) Tantra (bya rgyud). The first of the three
outer classes of tantra, the kriya tantras, or 'action' tantras, are
so-called because they are concerned mainly with external
conduct, the practices of ritual purification and cleanliness and so
on. Charya (Performance) Tantra (spyod rgyud)- the second of
the three outer classes of tantra. The vehicle of charya or 'conduct'
tantra is so-called because it places an equal emphasis on the outer
actions of body and speech and the inner cultivation of samadhi. It
is also called the 'tantra of both' ( ubhaya tantra) because its view
conforms with that of yoga tantra, while its conduct is similar
to that of kriya tantra. Yoga Tantra (rnal 'byor rgyud), the third
 GENERAL INTRODUCTION I 25

of the three outer classes of tantra. The vehicle of yoga tantra is

so-called because it emphasizes the inner yogic meditation upon
reality, combining skilful means and wisdom. And one inner class
of tantra, which is called Anuttarayoga Tantra (bla na med pa'i
rgyud), or Unexcelled Highest Yoga Tantra. The latter is divided
into three: Father Tantras, such as the Guhyasamaja Tantra, the
King of Tantras; Mother Tantras, such as the Chakrasamvara
Tantra; and Non-dual Tantras, such as Kalacakra.
 THE PRELIMINARIES

There are two: the common preliminaries and the uncommon

preliminaries.

The Common Preliminaries

First, the fundamental basis of Dharma in general is refuge. The
fundamental basis of the Mahayana path is Bodhicitta. The method
of purifying negativities is the one-hundred syllable mantra. The
accumulation of merit is mandala. The fundamental basis of blessings
is guru yoga.

1. THE FUNDAMENTAL BASIS OF DHARMA IN

GENERAL: GOING FOR REFUGE
First, at the beginning, one supplicates the six-yogas lineage. In front
of one, out of five rainbow coloured lights, at the centre on a lion
throne and lotus, sun, moon, Rahu, Kalagni is the essence of one's root
lama, Vajradhara. He is blue in colour, with one face and two hands and
holding a bell and dorje across his heart centre. His legs are in the full
lotus posture and he is wearing the six bone and six jewel ornaments,
with all the complete main and secondary signs and characteristics.
Surrounding him are the Primordial Buddha, the sambhogakaya
Kalacakra; the nirmanakaya, Shakyamuni Buddha1; the thirty-two
Dharma Kings of Shambhala 2 and all the lineage masters of the six-
28 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR K,,vAs

yogas. Their bodies are glowing and shining, regarding you with joy
and delight, one supplicates them. Giving rise to intense devotion, one
supplicates so that one generates in one's mindstream the experience
and realisation of all the yogas of the profound path of the vajra- yogas.
Finally, light rays stream from the heart ofVajradhara. Being struck
by this light, the lineage lamas all become a mass of light and dissolve
into Vajradhara. Who then rises up above one's crown, descends and
sits in one's heart centre. One's mind becomes inseparable from him.

1.1 Meditation on the Preciousness of Human Life

Before the preliminary practise of taking refuge, one cultivates the
view of the difficulty of finding the freedoms 3 and good fortunes4. One
must definitely contemplate this view.
If one is a he/I-being, the suffering is extremely harsh and fierce.
Hungry ghosts are overwhelmed by craving and thirst and do not
have a single opportunity to practise Dharma. Most animals cannot
understand even a tiny amount of Dharma. Some types of hungry
ghosts and animals may understand a little Dharma, but due to the
overwhelming suffering they have no opportunity or time to practise
Dharma.
As the mindstreams of demi-gods have not previously become
Dharma, they do not have the karmic fortune to generate the basis of
the path, such as the thought of renunciation and the path of seeing 5
and so on.
Since the gods of the desire realms, are greatly distracted, it is
difficult for them to generate the mental inclination [towards] Dharma.
Due to being completely captivated by divine bliss, it is difficult for
them to freshly generate the definite wish to renounce the sad state
of samsara.
As the gods of the form realms, are attached to the experiential
taste of continual Samadhi, it is extremely rare for their minds to enter
the path ofliberation.
 THE PR.l!LIMINARIES J 29

As for the gods of the formless realms, until their life is exhausted,
they do not hear a single word of Dharma. Even if born as a human, if
one is born with wrong views, one will be devoid of a stable faith in
Dharma. If one is born in a place where there is no Dharma, there will
be no Dharma to practise or study.
For those reasons, other than the bodily support that is endowed
with the freedoms and resources, there are no other bodily supports
that have the karmic good fortune to practice Dharma. If one does not
accomplish Dharma, apart from continually circling in the suffering of
samsara, one will not have even an instant of being able to enjoy and
experience genuine happiness.
This body of the freedoms and resources comes from the cause of
protecting pure ethical discipline. There is no other way of obtaining
them than that. In terms of protecting the ethical discipline that is
the cause of the support of the freedoms and resources in this world,
since it is very rare, this human body with the freedoms and resources,
is extremely difficult to attain. In terms of hell-beings, if one thinks
of the number of beings of the six realms as equal to the particles of
dust in a huge area of land, generally humans and gods are very few.
Furthermore, there are a large amount of places where the Dharma
is not widespread. There are no other realms other than those two
[humans and gods] where the Dharma is widespread. Those who have
been born in this place where Dharma is widespread, if one is like a
human in this world, since there is no other possible suitable support
for practising Dharma, other than attaining the human ?ody of the
freedoms and resources, thus, one contemplates again and again from
the bottom of one's heart: 'At this present time, I have attained the
bodily support of the freedoms and resources and must practise the
pure Dharma.'
That is the meditation on the difficulty of finding the freedoms
and fortunes.
30 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AYAS

1.2 Meditation on Impermanence and Death

Generally, since all worldly things are impermanent and one is unable
to remain permanently, the only thing that is certain is that we will
die, and that these resources and freedoms we have now will leave
us. We don't know how long we have left to live. One could die after a
few hours, today, tomorrow, it is not certain how long. There are many
conditions that one can meet with that cause death. Therefore, it is not
certain that we will live a long life. We could die very soon or quickly.
After dying it is very difficult to obtain the resources and conditions
of a precious human life again. So, before one dies, one should think
again and again only about quickly accomplishing the sacred Dharma.

1.3 Meditation on Karma, Cause and Effect

How should we practise Dharma? By abandoning the ten non-
virtues6 and so on. If one does not abandon all negative actions and
non-virtuous actions, then the result will be rebirth in the lower
realms. Large amounts of suffering will infallibly arise. From non-
virtue, happiness will not arise. By protecting one's conduct, giving
generously, abandoning ill-will and so on and accomplishing virtue,
then the result of virtue, such as the pleasures of gods and humans and
so on, will infallibly arise. Since there is nowhere in which suffering can
arise from virtue, one must completely abandon all the non-virtues of
body, speech and mind, such as divisive talk and ill-will and so on. One
should also completely adopt the ten virtuous actions of body, speech
and mind, such as cultivating love and compassion, saying pleasant,
kind words to benefit people, reciting mantras, making offerings and
prostrations and so on. One needs to contemplate this again and again,
and meditate on karmic cause 7 and result9 •

1.4 The Cause of Going for Ordinary Refuge:

Meditation on the Suffering of Samsara
So, practising Dharma is not only just about attaining the support of
the temporary status of humans and gods, and virtue that is beneficial
in samsara. We also have to accumulate merit in order to attain the
 THE PRELIMINARIES \ 31

state of omniscience and Buddhahood. In this samsara, wherever we

are born, in higher or lower places, there is nothing that is not the
nature of suffering.

1.4.1 The Suffering of the Hell Realms 9

1.4.1.1 Hot Hells

There are eight hot hells 10 in Jambudvipa under the real earth. There
are eight different levels underneath. All the mountains and plains are
made out of hot burning red metal. On the plains it reaches as high as
the lower arm. The bodies of all the beings reborn in this realm are
naturally burning. They suffer constantly by having molten metal and
bronze poured down their throats. They are thrown into a big metal
vessel and boiled. Then they are put into big vessel and ground with
an another pestle. They are marked and then struck in the same way
that an axe cuts wood. In this way they have the suffering of the four
hundred and twenty-two sicknesses. They are continuously subjected
to all these different sufferings, without a moment's respite. They
experience great suffering due to the force of their karmic actions.
Fifty years of a human life, is one day in the divine realm of the
Four Great Lineages. Five hundred years in the lives of the realm of the
Four Great Lineages, is one day in the Reviving Hell. Moreover, in this
Reviving Hell 11 they have to stay there for five hundred years.
The other seven hells are the Black Line Hell 12 up to the Hell of
Ultimate 13 Torment. The previous number of years of the previous
hell realm are each multiplied by eight [to get the life-span in that
[particular hell realm]. In the last two, Intense Heat Hell and the Hell of
Ultimate Torment, the [life-span] is countless eons. In the Intense Heat
Hell they stay for half of a kalpa. In the Hell of Ultimate Torment they
stay for one kalpa.

1.4.1.2 Neighbouring Hells 14

Surrounding these eight hot hells is the Fiery Trench Hell 15 , in which
beings will be burnt by the heat of a ring of fire.
32 I THE CHARIOT THAT TRANSPORTS ONE TO THE K1NGD0M oF THE FouR K.i.YAS

There is also the surrounding hell of the Putrid Swamp of Rotting

Corpses He//16 in which there is great filth and dirt in a pit full of rotting
corpses. If one enters that, then one is completely absorbed into that
pit of filth, one's heart and head and everything in it. Metallic insects
attack one's body and eat the lungs and liver and so on.
Then there is the Plane of Razor Blades He/1 17• The razor blade
[swords] are on all four sides, everywhere. So when a being is born
there and walks around, blades strike their left foot and they then shift
their left foot and fall forwards and their whole body gets cut up into
pieces.
Then there is the Forest ofSwords Hel/ 18 , all the trees are metal and
the leaves are like swords, so when the wind blows, beings get cut up
by the swirling leaves in the wind.
Then there are the Salmali trees 19 , which are full of thorns. Hell
being-like dogs instil a lot of fear and the beings in this hell realm get
very scared and start running away. They try to run up the trees, which
are covered with thorns and blades, and so they get stabbed and
pierced by them. These thorns hang down from the top and protrude
upwards from below. One cannot come down fully [from the trees]
because there are scary animals at the base of the trees.
The river of burning larva and coa/2°, runs like a river and is
extremely hot. So what happens is the beings fall into the river of
hot coals and their flesh is burnt away until their bones show and
then they are revived and then fall into the river and the same thing
happens again. They have to be reborn and experience the pain again
and again, until their lifetime is finished.

1.4.1.3. Cold Hells

There are eight cold hells 21 • They are in the north of Jambudv1pa 22 ,
eight levels of them below the earth. There everything is frozen, the
mountains and the plains are made of ice. Continual snow blizzards
.
and icy cold winds strip off one's flesh and bones, day and night. The
sun and moon give no light, it is pitch black the whole day. There is
 THI! PRELIMJNARJl!S I 33

neither fire or heat to provide warmth and protection, nor any thick
clothes to wear. These places are freezing cold.
First, is the Hell of Blisters. For example, [the beings] there are so
freezing cold their teeth are locked together. Their bodies suffer from
cracking open due to the cold. Then, since the heart and the inner
organs freeze they become dislocated and are expelled from the body.
Also, because the body is cracking open and has these different kinds of
wounds, insects enter inside the wounds and pick on and eat the flesh.
Many different kinds of sicknesses happen simultaneously and they
experience ceaseless and unfathomable suffering. It is unbearable.
In terms of time spent there, in eighty barrels [khal] 23 full of small
seeds, one hundred years [in this realm] would be one seed. The time
spent in the cold hell lasts until all the seeds have been taken out of
these eighty barrels.
The next seven cold hells are the Hell of Burst Blisters, Hell of
Clenched Teeth, Hell of Lamentations, Hell of Groans, Hell of Upta/a-
Like Cracks, Hell of Lotus-Like Cracks. Each single hell is twenty times
longer than the previous one. There is no happiness and they endure
for a long time.
Then there are the Ephemeral, or Temporary, Hells 24. These can
be in all sorts of locations. Under a mountain rock, in an ocean; their
location is uncertain. There are all sorts of ways in which these hells
function. For example, one can have the happiness of a God during the
night but then during the day, one could be immersed in molten metal.
The opposite is also true, so that during the day, one could experience
the happiness of Gods, and during the night, the suffering of hell. One
could take the form of a pillar in a house and have the suffering of
being pressed down upon the whole time. Or some take on the form
of a broom that sweeps away dust, so there is the suffering of being
swept back and forth. Alternatively, of being a rope, or a wooden block
that meat is chopped up on, or an oven.
34 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AYAS

1.4.2 The Suffering of Hungry Ghosts

There are two kinds of hungry ghosts 25 : one type resides together in a
place and the other types are dispersed.
[In terms of the first kind] five hundred leagues underneath the
earth, there is a large city called Serkya. They stay there in a place
that is barren, where there is not even the tiniest place anything could
grow. Not even one drop of water to drink. Not even one apple to eat.
They are born there through negative karma. Their bodies are very tall,
like a mountain, and with very big stomachs, like a wide plain. Their
throats are extremely thin, like a horse's tail. Their mouths are like the
eye of needle and their hands and feet are like very thin sticks. Their
flesh is very dry and stretches over their bones. Often, for hundreds or
thousands of years, they are not able to find anything to eat or drink.
Since they are very thirsty, their limbs are like sticks. As they have not
eaten for a long time, they are extremely hungry and when walking
their feet can hardly hold up their body.
[They have] three different kinds of obstructions 26 • There is
the suffering of not being able to find food. Or if they do find food,
they can't eat it because their mouth is too small. When they finally
eat some food, it burns like fire inside them. Then, sometimes from
afar they can see something to eat and drink and then they see other
beings protecting it like police. Or when they arrive there, it was not
really there or is completely stale. If they are able to get one mouthful
in one hundred years, it sometimes dries out when it's in their mouth.
Even when they manage to get it down [their throats], it can't fill them
up because they have such big stomachs. Then, if they get some food
down it gets burnt inside by fire and is expelled from the mouth, nose
and pores of the body.
Their bodies experience other sufferings, they attack each
other, and get punished by the henchmen of hell and also all sorts
 THE PRl!LIMINARIES I 35

Then there are the hungry ghosts who are dispersed. They can be
in all sorts of places, in the earth, in space, and have different names,
like Gyalpo 27 • Generally they suffer from continual great fear, without
interruption. They feel a lot of jealousy and competitiveness and thus
attack or suppress each other. They suffer from heat, thirst and hunger.
As there are many different rituals to overcome them 28, they also get
attacked by those.

1.4.3 The Suffering of Animals

There are two kinds of animals: those that live together and those
that are dispersed. The largest place where animals live together is
the ocean, it is full of nagas 29 and crocodiles. There are many different
kinds of animals, with many different shapes, some as large as a
mountain. Due to stupidity and mental dullness they neither know the
methods for accomplishing happiness, nor the methods for eliminating
unwanted suffering. This is the cause for their immeasurable suffering,
the suffering of mental dullness; the predominant suffering of all
animals.
On top of that some animals, like crocodiles, kill and eat many
other smaller animals. Also, smaller animals bite away at and eat
larger animals. They are tossed around by waves in the ocean and
cannot stay where they want to remain. At that time, they come
into contact with a lot of different types of fear. They also have the
suffering of birth, old age, sickness and death. They eat each other.
Then, there are animals that are hunted and killed. [They experience]
the suffering of heat, cold, thirst and hunger. Animals have many kinds
of suffering, there is not one kind of suffering they experience that we
cannot conceive. In particular, animals are enslaved by humans, they
have to carry huge loads, their fur is pulled out and used; their noses
are pierced with rings; they are killed by having their throats slit, and
,.. ••••,...,...., ...,..,-1 -,nrl rn nn
36 J THE CHARIOT THAT TRANSPORTS ONE ro THE KINGDOM OF THI! FOUR lv.YAS

1.4.4 The Suffering of Humans

Humans are born from a womb 30 • Inside the womb it feels like one is
drowning; it is very narrow but one has to remain inside. At the time of
being born, the suffering feels like one's bones are being compressed
by a machine. On being born, the physical pain is like being flung into
a pile of thorns.
Furthermore, there are many things we don't want to do but have
to do. Many things we want but cannot receive. Such as losing one's
wealth and profit or not obtaining any; people talking down to us;
defeating enemies and so on; exhaustion of one's wealth, resources
and facilities; not being able to accomplish our activities; not being
able to do our work, such as nomads who cannot feed their livestock
and so on; the suffering of having to be fake and having to please and
flatter people in order to do things. Thus we directly encounter a lot
of suffering.
Other sufferings like those of heat, cold, thirst, hunger, sickness and
pain. When one becomes old, the body's radiance and attractiveness
degenerates. Our body becomes wrinkled and our hair white. One's
complexion becomes pale and and bluish from old age. Physical
strength degenerates, and we don't have the power to get up without
shaking and trembling. We are unable to digest food so well. The five
physical sense powers and so on, are not as clear. Our mental strength
and courage deteriorates, and one is unable to bear the suffering of old
age. There is the suffering of dying. The suffering of being separated
from one's body, possessions, friends and relatives, when one doesn't
want to let go of them; the intense physical pain of the body at death;
the suffering of fear about taking up a negative rebirth in the next life.
If we really check this, then we can understand that even the
happiest humans experience immeasurable sufferings, like hell-
beings do.
 THE PRELIMINARIES I 37

1.4.5 The Suffering of Lesser Gods

In terms of the suffering of lesser gods 3 1, there is the suffering of
conflict and fighting, oflosing their status, of being continually jealous
of the gods. Plagued by these torments, they experience many types
of suffering.

1.4.6 The Suffering of Gods

Downfall at the time of death is the suffering of [the Gods]. Before
they die, suddenly they don't enjoy existing anymore and they cannot
remain. The fresh flower garlands that surround them start to get
older; their bodies start sweating and lose their shining lustre. Their
friends begin to not want to be close to them and they become alone.
They experience extreme suffering due to these causes. Through
clairvoyance, they can see they will be born in the lower realms, and
thus experience intense suffering. One week before they die, they
gain an understanding of this, even though previously they had a very
comfortable life.
By thinking about these [sufferings] in detail, one should be able
to develop a deep and intense fear and aversion of samsara.

1.4. 7 Meditation on Other Types of Suffering

1.4.7 .1 Suffering of Change

Even though those with the kind of merit and resources of a Wheel-
Turning King 32 , and the happiness of the three types up to the three
divine realms [Meditative Concentrations], may seem happy, they are
permeated only by suffering.
If one thinks about the feelings of pleasure from seeing beautiful
forms, the object of focus of the pleasure and that which occurs at the
same time as the feelings of pleasure, is the mind and its perceptions
and so on. The dominating conditions of the eye sense power and
so on are the accompanying 'friend' of the feelings of pleasure. They
are the support for the feelings of pleasure. It is an impure feeling of
happiness.
38 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAvAs

For example, when one experiences great suffering in sickness and

then later experiences a little less suffering, it appears like a feeling
of happiness. Similarly, after a long period of time of intense and
extreme suffering in the hell realms, one may be reborn in the human
or god realms and experience the suffering of peace compared to the
great suffering of hell. This appears to be like directly experiencing
happiness, yet in its nature it is not happiness at all. If such samsaric
happiness were in its nature actual happiness, the causes of removing
sufferings such as sickness and so on, however large the suffering is,
would also increase the happiness more and more. When one eats,
at the time of being hungry, happiness would become greater and
greater. At the time of being cold, the heat of the sun or fire, would
make one's happiness increase more and more. Yet, if one eats too
much food, or the sun and a fire become extremely hot, suffering
will arise. If the food, in its very nature, were happiness, then these
feelings of pleasure based on the food would increase more and more,
no matter how much food one eats. We can apply this [reasoning] to
other things we perceive with our senses.
Furthermore, in dependence on applying the labels of happiness
to such supports and signs of the body, resources, good reputation and
so on, we ordinary people become attached to them and in order to get
them we accumulate the karma of afflictive emotions such as pride,
craving, clinging, stinginess and so on. We become utterly deceived by
them. Finally, if one is not able to obtain such signs of happiness, one
becomes joined with the unbearable suffering of the karma of causes
[of temporary happiness] ceasing, or becoming exhausted.
Not only that, however many resources one has, one is never
satisfied with them. We have to think again and again as to how this
nature is only one of suffering and that at the core is dissatisfaction
and our desires becoming greater and greater. In particular, after
 THE PRELIMINARIES J 39

1.4.7 .2 All-pervasive compositional suffering

One should also meditate on and contemplate the all-pervasive
suffering of the perpetuating aggregates 33 in one's own mindstream,
and the truth of suffering of all objects in samsara. This is extremely
important and one must contemplate it.

External phenomena
All objects that come together out of compositional factors, arise only
from the causes of afflictive mental states and karma. The only result
from karma and afflictions is a condition that is in accordance with
those afflictions. There is not one object in samsara that is not the
result of a condition that is in accordant with the afflictions and karma.
Thus is it called a concomitant condition. So, if we do not feel desire at
the moment, when we see a beautiful form, the feeling of desire arises
based on that. So, the condition is in accordant with the object. Then, if
one meets with something ugly or unpleasant, anger is brought out. In
terms of the objects and possessions we enjoy, such as wealth and so
on, feelings of stinginess or covetousness uncontrollably arise. There
is not one object in samsara that does not bring out these uncontrolled
afflictions. These afflictive mental states make our suffering in samsara
inexhaustible. There is no way to become liberated from samsara.
They cut the life-force root that would bring us to liberation. So we
do not have any opportunity to enjoy lasting happiness. This is the
contemplation of the truth of suffering that all objects in samsara that
arise from karma and afflictions, are concordant with the afflictions;
their nature is one of suffering alone.
The impure aggregates are impermanent, thus there is suffering.
Impure objects, that arise from afflictions and karma, are phenomena
that naturally, moment by moment, are disintegrating. Since they arise
based on suffering, they are the truth of suffering of impure objects.
i:;"nr <>v,:,mnl<> if thP nPrnPt11;:itini:r aE?:E?:reE?:ates were oermanent, then we
40 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR K.i.YAS

old. We die. We get thirsty and hungry and so on. As there is no one
who does not become sick or old, these [sufferings] uncontrollably
arise due to afflictions and karma.
Our mind itself, also due to karma and afflictions, pursues the
afflictions, desires and aversions and so on. The sufferings of heat and
cold and so on, come about based on karma and afflictions. They are
the root of suffering since they generate a mind that clings completely
to the habitual tendencies of the afflictions. Since there is no one who
does not run after the afflictions and does not experience the sufferings
of heat and cold, one has no control over the karma and afflictions.
Thus, all outer sense objects are due to karma and afflictions.
Beauty causes attachment, ugliness [causes] aversion. Neutral objects
cause holding onto things as inherently existing. Resources and wealth
cause stinginess, hypocrisy and deception, and so on. Since we cannot
change our attachment to beautiful objects or the suffering of heat
from the contact with heat, afflictions and karma are uncontrollable.
All that we smell, taste, touch, and feel gives rise to afflictions such as
aversion, attachment and so on. And we cannot change this, we have
no control over it. We are subjected to karma and afflictions. So we
need to contemplate and think about how suffering originates out of
uncontrolled karma and afflictions. That is the truth of suffering that
arises due to karma and afflictions.

Body and mind

In particular, we need to think about how this meditation applies
to both our body and mind. If there was not this impure body, then
no kind of external suffering would arise. It is in dependence on the
impure body, that there are various types of sicknesses, the suffering
of heat, cold, thirst and hunger. The suffering of old age and dying and
so on; the endless suffering of this life. In order to sustain our life, we
kill and steal and so on, and accumulate many kinds of non-virtue.
Due to desire, we get attached to and proud about the body, and anger
arises when someone tries to harm our body and so on. So, many
 THE PRELIMINARIES I 41

types of negative emotions arise based on our body. In the next life,
we experience endless suffering because of accumulating this karma
based on the afflictions.
In terms of our minds, when we encounter things we don't want,
like sickness, thirst or hunger, through that we accumulate lots of
negative karma and actions. As a result of perpetuating [the causes
of suffering] again, we experience endless suffering in this life. Based
on our minds, we accumulate lots of negative karma and give rise to
lots of habitual tendencies that continue in future lives. So without
these five aggregates that perpetuate suffering we would not take up
these aggregates in the next life and we would not need the support of
birth in samsara. The basis for the continuum from one life to another
and the development of the habitual tendencies are based on these
aggregates that perpetuate suffering.
The suffering of the intense hell realms arises because we have
not cut the continuity of the afflictions and karma, which cause the
experience of suffering. We have not abandoned the afflictions and
karma, so our mindstreams have been in samsara since beginningless
time. Since one is not liberated from samsara, there will not be a
moment when we are not joined to suffering. We need to contemplate
this thought again and again.
In general, after seeing that all samsara and, in particular, one's
mindstream as samsara, is the nature of suffering, one should generate
a thought of great horror and aversion. This is the meditation on the
suffering of samsara. The cause of going for refuge in the Hinayana
or Mahayana is generating an uncontrived horror and aversion to
samsara. So, first one must generate in one's mind a horror and
aversion of samsara.

1.5 The Causes of Mahayana Refuge

1.5.1 The First Cause: Meditation on the Suffering of Peace
One should meditate on the suffering of peace. All sentient beings in
samsara, even those Hearers and Self-Realisers who have abandoned
42 J THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR lv.vAs

samsara, do not have the power to emanate various different bodies

with one body due to the cognitive obscurations34• They do not have
the omniscience that directly realises all knowable phenomena.
They do not have the power that directly realises the two realities 35
simultaneously. Not only that, they do not have the power to
accomplish the welfare of all sentient beings. As they have not attained
a lasting happiness, by contemplating again and again about the way
in which beings are afflicted by the inconceivable faults of peace, one
will generate an uncontrived mind of aversion and fear of the perils of
peacefulness. When one gives rise to this thought, it is the cause for
going for refuge in the uncommon Mahayana vehicle. First, one must
mentally generate an utterly faultless fear and horror of the suffering
of the peace [of nirvana].

1.5.2 The Second Cause: Meditation on Compassion

Then there are contemplations like this. One thinks about all our
kind mother sentient beings, in places like the hell realms and so on,
who are experiencing the suffering of suffering. Then, about the way
in which humans and gods and so on, are afflicted by and experience
the pain of happiness which changes into suffering; who even though
they have good resources and so on, these turn into suffering and so
on. Then, generally, about the manner in which all sentient beings in
samsara are afflicted by all-pervasive suffering and the way in which
they are afflicted by the fault of being stuck in peacefulness. One
generates a fear and horror of the unbearable suffering of all sentient
beings in existence [samsara] and in peace [nirvana]. Meditating again
and again about this generates an uncontrived compassion that seeks
refuge. If one gives rise to that, it is the compassion that is the cause of
going for Mahayana refuge.

1.5.3 The Third Cause: Cultivation of the Faith of Confidence

One thinks, 'Since I don't have the ability now to protect sentient
beings in samsara, then what does have the power to provide refuge?'
Non-Buddhist teachers also do not have the power that wishes to
protect [beings] out of compassion; they also don't know the skilful
 THE PRELIMINARIES I 43

methods on how to provide refuge. Therefore, even if they desired

to do this, since they haven't got the power to abandon the affliction
of self-clinging, which is the root of samsara, and since they are also
teaching a Dharma that asserts the existence of a Self or person, if one
accomplishes their mistaken path then one will not be able to meet
the path of liberation.
So who can provide protection and refuge? The Buddha, Dharma
and Sangha can protect us. What is the reason for that? The complete,
fully awakened Buddha has the mastery of the uninterrupted
compassion that wishes to protect all sentient beings from the dangers
of peace and existence; and is the one who is completely separated
from all sufferings. Having abandoned the cognitive obscurations
and by having omniscience of all phenomenal objects, Buddha is free
from obstacles. Buddha knows the complete path of the antidotes to
the two types of obscurations and the correct and incorrect times for
taming all sentient beings, without exception. Buddhas also know all
the unmistaken methods of taming sentient beings. One of the special
qualities of Buddha is being able to emanate a body for every single
sentient being, to bring that being to Buddhahood when they need the
teachings. The Buddhas are able to teach beings in any realm and in
any language.
The result of attaining this Dharma taught here, is the fully
awakened state of a Buddha. In terms of the primordial awareness
that realises emptiness, the root of the two obscurations is clinging
to inherent existence; the opposite of that is primordial awareness,
which has the power to abandon the two obscurations. In terms of the
path of the six paramitas, the primordial awareness of emptiness has
the power to give rise to the ability to abandon the two obscurations.
In summary, there is nothing other than the precious Dharma that has
the capacity to abandon all the dangers of existence and peace.
In terms of the noble Sangha, they have directly realised Aryahood
by accomplishing the unmistaken path. So, by showing us how to
practise the path, if one accomplishes it like that, one will definitely
abandon all the faults of existence and of peace. Since the three rare,
44 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR Iv.VAS

supreme refuges are able to protect us from the dangers and faults
of existence and nirvana, one generates an uncontrived confidence
in them. When one generates that, it is the generation of the faith of
confidence as the cause of going for refuge. Then, as a result of that,
the three rare, supreme ones are the refuge support that protects one
from the faults; that will separate one from all the faults and dangers
of existence and peace.
Once one is free from all the perils, one then has the ability to
provide protection to all sentient beings from the dangers and faults of
samsara. Thus, one thinks: 'I will rely on the three rare, supreme ones
as the refuge that gives protection to myself and all sentient beings
from the dangers of existence and peace'.

1.5.4 The Objects of Refuge

In order to clearly visualise the generation of the objects of refuge,
there are three ways [of doing the visualisation]: one from Jonang
Chogle Namgye/3 6 , one from Taranatha, and the third from the lineage
of oral instructions.

The oral instructions ofKunkhyen Chogle Namgyel

One visualises the place where one is sitting as pure Buddha field,
like Dewachen 37 , which has a flat, even ground of beryl stone 38 that
automatically gives way when stpping down and rises when lifting up
one's foot. Like the drawing of a golden chess board, in the middle of
which is an enormous palace also made out of jewels, in the centre
of which is a vast forest. In front of one, are immeasurable jewelled
thrones on which are lotuses with sun and moon discs, on which the
sambhogakaya and nirmanakaya forms of the perfect, unsurpassable
Buddhas are seated.
Behind these are more jewelled thrones covered by divine fabrics,
which are covering immeasurable volumes of Dharma texts, like a
mountain rock face, that are the same essence as the enlightened mind
of Buddha, who has directly realised the path and the truth of cessation.
 THE PRELIMINARIES \ 45

On the right, on many individual jewelled thrones on top of

lotus, sun and moon discs are the Bodhisttva of wisdom, Maii.jushri;
the Bodhisattva of method and compassion, Avalokitesvara; the
Bodhisattva of mental power and courage, Vajrapai:i.i and so on. Around
them, on the ground, are immeasurable jewels of the Mahayana sangha
of Bodhisattvas39 • On the left, on jewelled thrones are the Hearers and
Self-realisers of the Hinayana sangha.
In between ourselves and the Buddhas, there is an enormous
wish-fulfilling tree. At the top of this tree there is a lotus, sun and
moon, on which is Vajradhara. After that are the lineage lamas, then
Kalacakra, Hevajra and all the yidam deities. Around the base of the
tree, on sun and moon discs on top of various carpet seats, are the
Dharma Protectors and Guardians and five types of c;lakinI, as the
aspects of the Buddha's enlightened mind. One meditates on these as
having wrathful forms and attributes.

Explanation by Taranatha
As explained before, there is a palace, in the middle of which is a dense
forest. At the top of the wish-fulfilling tree is a vast lion throne on
which is a lotus, sun and moon seat, on top of which are all the lamas
and yidam deities. At the base of the tree, are the c;lakinis and dharma
protectors. Around the tree, in the four directions, are many lion
thrones, on top of which are lotuses, sun and moons. In the eastern
direction, are all the Buddhas. On the lower right are the Mahayana
Sangha. On the lower left are the Hinayana. Behind is the sacred
Dharma, represented by volumes of Tibetan block print pecha texts.
It is explained like that.

Oral Instruction Lineage

Generally, this is the method common to the Sakya, Sarma, Nyingma
and so on. In the middle of a pure Buddha field, there is a magnificent
palace with four sides and four doors, in the middle of this vast field,
is a wish-fulfilling tree, with leaves and branches and fruit. Above the
tree, seated on a lion throne, lotus, sun, moon, Ra.hula and Kalagni
46 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS

discs, is the essence of one's root lama in the appearance aspect of

Vajradhara. Surrounding him on the branches on individual seats are
Kalacakra, Shakyamuni, the Dharma Kings of Shambhala and so on. All
the lineage lamas of the profound path surround them. A little below
the lamas, on a branch by itself, is the glorious Kalacakra. Surrounding
them on the right is Guhyasamaja, Chakrasamvara, Hevajra, Mahayama
and Vajrabhairava and all the Unexcelled Yoga Tantra deities. A little
below these on a branch are the yidams of the Yoga Tantra, like Kiinrik,
an aspect of Buddha Vairochana and so on. Then, from the Performance
Tantra, there are Abhisal'Jlbodhi of Vairochana and so on. Then there
are the Action Tantra deities such as Akshobya and Amitayus.
In front of those, below on a lion throne of lotus, sun and moon
seat, is the Buddha himself and all the Buddhas of the ten directions.
On the branches behind, on a lotus seat is Mother Prajfiaparamita.
Behind that, on lion throne seats of sun and moon discs is the realized
Dharma, in the form of volumes of books and pechas. The letters are
written in gold and covered by silk cloths of five colours that ruffle
with the winds of primordial awareness.
On the right side branches, seated on lotus and moon seats,
are the Bodhisattvas Mafijusri 40 , Avalokitesvara, Vajrapai:ii and the
immeasurable Bodhisattva sangha of the Mahayana. On the left side
branches, on grass and cotton seats, are the immeasurable sangha of
the Self-Realisers, Hearers, Sariputra and so on.
At the level of the root of the tree, is Vajravega 41 who is the
protector of the Kalacakra, surrounded by sixty Dharma protectors. At
the root of the wish-fulfilling tree are the protectors of the vajra tent,
the great king Vaisravar:ia 42 with glorious four faces and so on, as well
as the primordial awareness <;lakin1s and dharma protectors 4 3. On the
right, are the wrathful male protectors, on the left, the wrathful female
protectors 44. It is explained that one meditates on these as protecting
one from the obstacles to practicing Dharma and so on.
Generally, in terms of the meditation on the objects of refuge, it
is permissible to do the meditation without visualizing all the objects
 THE PRELIMINARIES I 47

clearly. Having understood the way of meditating on going for refuge,

the primary meditation is not the objects of refuge. Like the ritual for
the mandala, it is not essential to definitely meditate on absolutely
everything. However, if one looks back at the oral instructions of the
forefathers of the past, one should meditate like this latter tradition.

1.5.5 Going for Refuge to the Causal Refuge

So after having generated the objects of refuge like that, there is the
actual going for refuge. One is seated before the eastern gate of the
palace on a lotus and moon seat. On the right is one's mother, on the
left one's father. In front of you are the worldly protectors. Behind you
are harmful beings and those who create obstacles. Together with all
sentient beings filling space, with one's body, speech and mind with
devotion and respect, one requests and goes for refuge. One does this
out of compassion and wanting to protect tormented sentient beings
from the dangers of the suffering of samsara. In front of us are those
with the power to protect, the three rare, supreme ones. With strong,
unwavering faith and conviction we go for refuge to them:
'I and all mother sentient beings as vast as space from this
time onwards, until we reach the essence of Buddhahood, request
protection and refuge from all the precious Dharma Lords and lamas
from the fear and horrors of samsara. By leading us further and further
on the path that achieves Buddhahood, we supplicate you to provide
refuge from fear and harm by leading us further and further on the
path. We supplicate you to inspire our mindstreams with blessings,
and to provide protection from the dangers and sufferings.'
We go for refuge to you, the hosts of deities of theyidam mandala 45
..... By blessing our mindstreams with experience and realisations, we
request you to provide refuge from the horrors of existence and peace,
and the stable support of refuge. We supplicate you to inspire our
mindstreams with blessings and provide protection from the dangers
of existence and peace.
Similarly, we go for refuge to you, to all the victorious ones, the
perfect Buddhas .... By teaching us the path of omniscience and actual
48 \ THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR lv.vAs

liberation, we request you to provide refuge from the dangers of

existence and peace and the stable support of refuge. We supplicate
you to inspire our mindstreams with blessings, and to provide
protection from the dangers of existence and peace.
To you, the sublime Dharma ..... the teaching that, by arising in our
mindstreams, directly provides refuge from the dangers, we request
you to provide refuge from the dangers. We supplicate you to provide
protection from these dangers by directly arising in our mindstreams.
To you, the noble Sangha. By accompanying us and showing
us the way to accomplish the path of omniscience, you hold the
protection that provides refuge from the dangers of existence and
peace. We supplicate you to provide protection from the dangers by
accompanying and showing us the way of accomplishing the path.
To you, all those with the eyes of primordial awareness, the <)iildnzs,
dharma guardians and protectors....... By clearing away the obstacles to
practising the path that gives us refuge from the dangers, we request
you to provide refuge from the dangers of existence and peace. We
supplicate you to provide protection from the dangers of existence
and peace by clearing away the obstacles to practising the path.
One goes for refuge from the bottom of one's heart, that is the
way of going for refuge to the causes of protection. This is the going
for refuge of the Mahayana. Since one is mainly goes for refuge to the
resultant refuge, after visualising and repeating many times this going
for refuge to the causal refuge, one then contemplates like this.

1.5.6 Going for Refuge to the Resultant Refuge

The actual rare, supreme jewel of the Buddha are the three bodies
[kayas] of the ultimate reality Buddha that one will attain in the future,
Lama Vajradhara, and also the yidam deities of Kalacakra and so on.
The cessations and the path in one's mindstream are the actual, rare,
supreme jewel of the Dharma. The ultimate Noble Arya Buddhas are the
actual, precious jewel of the sang ha. The bodies of the guardians of the
teachings and dharma protectors are the actual primordial awareness
 THE PRELIMINARIES I 49

dharma protector. One understands these six objects of refuge as the

essence of the ultimate nature and visualises them.
'So that I may attain the state of you, the precious, noble lama,
the one that holds the refuge that provides protection to myself and
others from all the dangers and sufferings [of samsara]. Thinking of
the resultant refuge, I go for refuge to the lama.'
Similarly, one should recite this going for refuge to the [other
objects of refuge] below in the same way, many times. These days,
in terms of practising during the preliminaries of prostrating and
reciting refuge, the practise is to do this meditation of going for refuge
until one has completed one hundred thousand prostrations.

1.5. 7 The Key Points of the Visualisation

Then, we imagine that light radiates from the bodies of the lamas and
that light strikes oneself and all other beings, purifying all disobedience
of the lama's commands, transgressions, root downfalls, negativities
and so on. One receives the blessings of the guru in one's mindstream.
Similarly, having gone for refuge to the yidams, light streams
from the bodies of all the yidams and strikes oneself, purifying all
the transgressions, root downfalls, negativities, such as making one
abandon the yidam and having unclear samadhis and so on. One
receives the blessings of the yidams in one's mindstream.
Having gone for refuge to the Buddhas, light streams from
the bodies of all the Buddhas and strikes oneself, purifying all the
transgressions of body speech and mind, root downfalls, negativities
and so on such as criticising the Buddhas and walking over images and
statues of them and so on. One receives the blessings of the Buddhas
in one's mindstream.
Having gone for refuge to the Dharma, light streams from the
volumes of books and pechas and strikes oneself, purifying all the
faulty ethical discipline and so on, such as the accumulated actions
of contradicting the Dharma, stepping over Dharma texts and all root
50 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM oF THE FouR iv.YAS

downfalls, negativities and so on. One receives the blessings of the

Dharma in one's mindstream.
Having gone for refuge to the Noble Sangha, light streams from
both the Hinayana and Mahayana Sangha and strikes oneself, purifying
all the criticism of the Sangha, walking over monastic robes and so
on; all the root downfalls, negativities and so on. One receives the
blessings of the Sangha in one's mindstream.
Having gone for refuge to the i;l.iikinis and dharma protectors, light
streams from them like a massive ball of fire and strikes oneself and
all others, completely incinerating into flames the obstacles, negative
spirits and thoughts that create obstructions to practising Dharma;
like harmful mental states and so on. As well as purifying all the
negative actions such having attachment to tormas offered to the
Dharma Protectors and so on. One then thinks that the i;l.akinis and
dharma protectors accompany one's own body like a shadow.
Here are the most important points of the visualisation from the
many explanations of the great scholar-practitioners, the lamas from
our own tradition and the supreme, rare ones and so on.
In terms of the generation of devotion and respect to the objects
of refuge when the session has ended; relying on paying homage and
going for refuge to the lama and the three rare, supreme ones through
the three doors [body, speech and mind], one recites three times: 'I
supplicate you to bless us to not to give rise to a mind that has the
afflictions and attachment and so on, and to generate the infinite
excellent qualities of experience and realisation of the distinctive
Samadhi and so on'.
Then, in Khunkyen Chogle's tradition, at the end of the session,
it is said that the objects of refuge all naturally return to their abodes
[the pure realms].
In Jetsun Taranatha's tradition, it is explained that one imagines
all the objects of refuge completely dissolve into light at the same time
and absorb into oneself.
 THE PRELIMINARIES I 51

In this tradition of the oral instructions, it is explained that all

the objects of refuge, emanate light from their bodies, which strike
one's own body and all the other bodies, and by purifying all their
two obscurations, they go off to the individual Buddha pure realms.
Also, light streams from the body of Vajradhara, which strikes all the
c;lakinis and dharma protectors who dissolve into light. The sangha
then also dissolves into light and dissolves into the Dharma. The
Dharma dissolves into all the Buddhas, the Buddhas dissolve into
all the yidams, the yidams into the lineage lamas; the lineage lamas
into Vajradhara. Then, the magnificent palace and the wish-fulfilling
tree dissolve into Vajradhara. The body of Vajradhara transforms into
the size of a thumb and comes to the Brahma aperture at the top of
one's head; descending to reside in a tent of light at one's heart. One
imagines receiving the blessings in one's mindstream. Later, do the
ritual practise like that.
Then, one dedicates the merit of going for refuge by saying: 'By
this merit may I and all sentient beings quickly attain the state of
Kalacakra' and so on.
During the breaks between the meditation sessions, contemplate
again and again on the suffering of samsara; the compassion that
wishes to provide protection to all sentient beings from the suffering
of samsara; the faith and confidence that the three rare, supreme ones
have the power to provide this protection; and the commitment to
always go for refuge to the protection of the three rare supreme ones
from the perils of existence and peace. Also, one should not do any
unsuitable actions of the body while mentally distracted.
In terms of the yoga during sleep; in the evening at the end of a
session, one imagines that the objects of refuge do not dissolve, or
even if one has dissolved and supplicated them like before, visualise
that they are seated in front of you on lotus and moon seats while
lying down. Meditate on going for refuge with faith and devotion to
the objects of refuge as one falls asleep.
52 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR iv.YAS

2. THE FUNDAMENTAL BASIS OF THE

MAHAYANA: BooH1c1TTA
Second, is the fundamental basis of the Mahayana: Bodhicitta. There
is the actual meditation on Bodhicitta and the cultivation of the four
immeasaurab/es that increases one's Bodhicitta.

2.1 The Actual Meditation on Bodhicitta

Even though in extensive explanations, it is necessary to meditate on
the cultivation of the seven-point cause and effect training4 6 and so on,
here, I only explain the practise of Bodhicitta47 •
One remembers the kindness of all mother sentient beings whom,
without exception, have been my mothers many times and have given
me nothing but immeasurable kindness. Even though they all desire
happiness they do not know the means for accomplishing it. Even
though they do not want suffering, due to being under the influence of
habitual afflictive mental states, they are continually creating causes
of suffering in samsara; the afflictive mental states and non-virtues.
Flung into the ocean of samsara, they experience continual torment of
the three types of suffering. How sad! All these mother sentient beings
due to ignorance, blind without wisdom, are unable by their own
strength to abandon the all the sufferings of samsara. [One thinks]:
'Therefore, since they have all been my kind mothers, I will
liberate all sentient beings, without exception, from coarse and subtle
sufferings, and establish them in the state of Buddhahood. As I do not
have this ability now, in order to free all sentient beings from the gross
and subtle suffering of samsara and to establish them in the state of
Buddhahood, I will first attain the state of Buddhahood myself. When
I have attained the state of Buddhahood, in order to free all sentient
beings from gross and subtle suffering, I will place them in the state
of Buddhahood. Since I do not yet have the authentic causes and have
not attained Buddhahood, in order to accomplish this purpose for
all sentient beings, in order to attain Buddhahood, I will practice the
profound path of the six branch vajra-yogas.
 THE PRELIMINARIES I 53

One contemplates this from the depths of one's mind and recites
it many times again and again.

2.2 Meditation on the Four Immeasurables

Second, is the meditation on the four immeasurables that increase
one's Bodhicitta. This is a general and brief explanation of the four
immeasurables:

2.2.1 Immeasurable Loving-Kindness

In terms of loving-kindness, this is a mind that wishes that all sentient
beings have both temporary and ultimate happiness, and wishes that
those beings who have not met with or do not possess happiness,
come to possess it; and that those who do not possess the causes for
happiness, attain those causes for happiness. [This includes:]
Beings with wrong views, who have completely cut the roots ofvirtue
who are in the hot and cold hell realms, who neither have the temporary
or ultimate happiness nor the virtuous causes for happiness.
Humans who have completely cut the roots of virtue with wrong
views, who although they possess the happiness of humans, do not
possess the causes for happiness.
Gods and humans who have not entered the path of Dharma but they
have the karmic virtue to experience that in the next life. So even though
they have both temporary happiness and the causes for happiness,
they do not have the causes for ultimate happiness and so on.
Some in the hot hell realms who have one virtuous cause in their
mindstream to experience happiness in a future life once, but other
than that they do not have happiness nor the causes for happiness.
Humans and gods of the desire realms who have not accomplished
the samadhis of the form realms and also do not have in their
mindstreams the karma that would lead to the form realms. So even
though they possess the happiness of the desire realms, they neither
possess the causes of happiness, nor the happiness itself, of the form
and formless realms.
54 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR. l<AvAs

Humans and gods of the desire realms whose mindstreams have the
karma for the samadhis of the form realms. So even though they do not
possess the causes of happiness nor the happiness of the form and
formless realms, they have various types of causes for it. In this case
the 'happiness' of the form and formless realms is not a feeling of joy
or happiness but is simply an absence of the experience of suffering.
Gods and humans who have not entered onto a path but have
merit and so have temporary happiness and the causes for temporary
happiness but do not have ultimate happiness nor the causes for it.
Those who have entered the Hinayana Path, who have the causes
for the happiness of liberation but do not have the causes of happiness
of a Buddha and ultimate Buddhahood.
Hearers and Self-realisers who have the temporary happiness of
liberation, but do not have the ultimate happiness nor the causes for it
Those who have entered the Mahayana Path of Accumulation 48
who have the causes for ultimate happiness but they do not have the
complete accumulation of the causes of the ultimate happiness of the
Path ofJoining and so on.
Those Bodhisattvas who are at the very end of their mindstreams
(tenth level) 49 who in the next second will attain Buddhahood. So they
have all the causes of the ultimate happiness of Buddhahood but they
don't yet have that happiness.
Generally, if it is a sentient being, then whether it is a wish for
them to have the happiness and causes for ultimate, or temporary,
happiness, they are all suitable to be included within those groups of
beings who are lacking them. If it is a sentient being, then they are
necessarily beings on whom we meditate with loving-kindness and
wish that they have happiness and the causes of happiness.

2.2.2 Immeasurable Compassion

Immeasurable compassion is a mind that wishes that all sentient
beings, those who experience gross and subtle sufferings in their
mindstreams, and those who do not have such experiences in their
 THE PRELIMINARIES I 55

mindstreams but have not yet abandoned the causes of gross and
subtle sufferings, become separated from those [experiences and
causes]. [These include:]
The feelings of suffering of those in the lower realms and also the
gods and the humans of the desire realms who have the concurrent
minds and mental factors (fifty-one)5°, the basis of the six sense
faculties and observed-object conditions of the suffering of suffering of
the hot hell realm of the burning iron ground which is extremely hot,
sickness and so on.
Humans and gods of the desire realms, those gods who have
attained the first meditative concentration up to the third meditative
concentration 51, some animals in the lower realms and so on who
experience feelings of contaminated happiness in their mindstreams,
who have the concurrent mental factors, the basis of the sense
faculties and observed object conditions of an absence of sickness, a
long-life, healthy and beautiful body and so on, but which changes into
suffering.
Then there are those gods who have attained the fourth
Concentration up to the 'Peak of Existence' and humans and so on, who
have the concurrent mental factors, the basis of the sense faculties and
observed object conditions of equanimity towards the contaminated
happiness ii:i their mindstreams. Yet, they are all sentient beings
whose mindstreams again takes up in their next life the impure five
aggregates and thus have all-pervasive conditioned suffering.
These three types [of suffering] are the sufferings of samsara, the
gross suffering and the dangers of samsara. The subtle suffering, or
the suffering of peace, or the subtle truth of suffering, is the stainless
body and mind of Bodhisattvas on the pure levels [eighth, ninth, tenth
levels] and He~rers and Self-Realisers. Among the three types of
suffering, in terms of the gross types of suffering, all non-virtues are
the cause of the suffering of suffering. Generally, samsaric suffering,
or the causes of the three types of suffering, are the afflictive mental
states together with their habitual tendencies that generate two types
56 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR K.i.YAS

of karmic activity. These two are the gross truth of suffering and the
afflictive obscurations.
The cause of subtle suffering is the level at which the habitual
tendency of ignorance and very subtle conceptuality arises. These
two are the subtle truth of the origin of suffering and the cognitive
obscurations. The gross suffering of suffering and its causes, are
the perils of existence; and the subtle suffering is the danger of
peacefulness. Most beings of the three lower realms, and the gods and
humans of the desire realms, experience the suffering of suffering.
Beings in the lower realms, and most gods and humans of the
desire realms (such as those from the first concentration up until the
thirc/ concentration, who experience happiness without suffering),
experience the suffering of change.
For sentient beings of the three realms, who have not reached the
level of 'seeing' of the Hinayana Vehicle, and those Bodhisattvas with
the afflictive obscurations, the danger of existence is the all-pervasive
suffering.
Bodhisattvas on the levels below the tenth, as well as the
Hearers and the Self-Realisers, have the suffering of peace caused by
the cognitive obscurations. Those on the Self-realiser vehicle, and
Bodhisattvas who have abandoned the perils of existence, still need to
be liberated from the suffering of peace.
Bodhisattvas who are at the very end of the tenth level, who even
though they no longer have the two obscurations as obstacles on the
path as they have not yet abandoned the subtle cognitive obscurations
they need to abandon or become separated from those.
So, since these necessarily include sentient beings who have the
subtle sufferings of body and mind, and any class of being that has the
causes of subtle and gross sufferings, they are necessarily an object
for meditating on with a mind of compassion that wishes to free them
from those dangers that they need to be liberated from.
 THE PRELIMINARIES I 57

2.2.3 Immeasurable Joy

Immeasurable joy is the mind that wishes that all sentient beings
never be separated from blissful happiness.
Humans and gods of the desire realm have attained a body of the
higher realms and that body has strength, resources, mastery, renown,
status and so on. In dependence on these, feelings of happiness arise.
From the first to the third meditative concentrations, the feelings
of happiness are of the samadhis of meditative concentration, from
which arises the support of the body, the divine clothing, the palace,
and so on. From the fourth concentration upwards, even though there
are no feelings of happiness, at that time the happiness is one in
which objects do not give rise to overwhelming suffering. Within the
meditative stability of their mindstreams and so on, since objects do
not generate overwhelming suffering and, as a result of virtue, objects
are those which are desired, at that time there is happiness.
The happiness of most beings in the lower realms is like that of
animals, eating grass and finding grass to eat and so on.
All those who have accumulated the causes of the higher realms,
those who have entered the path of the three vehicles of the Dharma
and those who have realised the stages of the path, from that get a
specific body that arises as a result and the happiness of the liberation
they will attain from their practice. That is happiness for them during
that time.
In terms of beings such as those who are tormented by suffering
in the hell realms having completely cut off the roots of virtue, even
though they do not have any happiness or causes for happiness at that
time, once they have attained happiness in the future, one wishes that
they not become separated from that.
Those on the tenth Bodhisattva level, the Hearers and Self-
Realisers and so on, anyone who is a sentient being are all necessarily
included as focal objects in the meditation on immeasurable joy.
58 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR lv.vAs

2.2.4 Immeasurable Equanimity

Immeasurable equanimity is a mind that wishes that all sentient beings
have a mind of equanimity towards, and holds all sentient beings,
close, far or neutral, as the same. A mind that is free from aversion
and hostility to those one regards as enemies, and from attachment to
those who we are close to.
There are huge amounts of sentient beings who have a mind that
is attached to those they are close to, or aversion to those whom they
are not close to. For example, the gods of the form and formless realms,
later become suitable for the direct manifestation of attachment
and aversion to those near and far, even though there is not a direct
manifestation of attachment and aversion now.
For Arhats and noble Bodhisattvas, there is no direct manifestation
of attachment and aversion to those near and far and also, in the
future, they are not suitable for giving rise to it.
So when practising equanimity to all sentient beings, one wishes
and thinks:
'May those who do not have attachment and aversion to those
near and far, be able to continually remain in this state of equanimity,
free from attachment and aversion. And may I transform the minds of
those who do have attachment and aversion into a mind of equanimity,
without attachment and aversion.'
If it is a sentient being, they are necessarily objects of the
meditation on the immeasurable of equanimity.
If one wonders would it be suitable to meditate on the Buddhas as
an object of immeasurable equanimity, in terms of wishing that they
not be separated from happiness and that they remain in a state free
of attachment and aversion, they are not suitable.
In terms of the four immeasurables, one meditates again and
again on loving-kindness and compassion that wishes that all sentient
beings have happiness and the causes of Bodhicitta and that they be
free from suffering. And that whoever has not given rise to Bodhicitta
gives rise to it, and whoever has given rise to Bodhicitta that it increase
more and more.
 THE PRELIMINARIES I 59

One meditates on equanimity and joy, in order to abandon

attachment or aversion and thinking the opposites of these two
[wishes], such as not rejoicing at the happiness of other sentient
beings and not wishing happiness for all sentient beings nor that
they be separated from suffering, makes it pure loving-kindness and
compassion. So, for those with pure Bodhicitta, such as the Buddhas,
there is no reason to meditate on them with loving-kindness and
compassion.

2.2.5 The Actual Way of Meditating on the Four

Immeasurables
Having understood the objects of focus of the meditation on the four
immeasurables, there is now the actual way of practising it. One thinks:
'May all mother and father sentient beings as vast as space,
whomever they are, whether they possess, or do not possess, the
temporary or ultimate happiness, meet with and possess that. And
may those who do not have the causes of temporary and ultimate
happiness, and the excellent qualities of the levels and paths and
the ten virtues and so on, meet with them. I will personally make all
sentient beings become endowed with this happiness.
May all sentient beings, those who have the subtle and gross
faults of peace and existence, and who are not free from, and have not
abandoned, the causes of the subtle and gross truths of the origin of
suffering, and subtle and gross sufferings, be free from them. I will
personally free all sentient beings from that [suffering and the causes
of suffering].
May all sentient beings not be separated from attaining whatever
objects of pleasure and happiness that they wish for. This is as
explained before, such as the happiness of the stages and the paths
and the happiness of gods and humans. I will personally make sure
they are not separated from that.
May all sentient beings as vast as space give rise to equanimity,
and abandon attachment to those they are close to, and aversion to
60 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM Of THE FOUR KAYAS

those they are not close to. With an empathic love, cherishing and
regarding all sentient beings equally, I will personally place them in
that state.'
One contemplates this from the depths of one's heart again and
again.

2.3 The Way of Practising Bodhicitta

In terms of the guiding instructions on giving rise to Bodhicitta,
for each session, at the beginning, one meditates many times on
Bodhicitta. Afterwards, it is also permissible to meditate many times
.
on the four immeasurables. Here, one must untlerstand that the main
practise is generating Bodhicitta. However, as it'is explained in the root
text, Seeing the Meaningful [by Taranatha], it is'also part of the ritual
to combine the generation of Bodhicitta with the four immeasurables,
However, it is not necessary to ascertain if this is allowed or not
allowed. Understanding the way of meditating is the main focus. If
one does not understand this [how to mentally do the practice], then
practising generating bodhicitta has no meaning whatsoever!
When finishing, as with the session of refuge; one dedicates the
merit. During the breaks in between meditation sessions, as when
one is in the meditative equipoise, one tries to remembers again and
again compassion, loving-kindness and generating Bcldhicitta and not
naturally drifting off into unsuitable states [of thinking].
At the time of going to sleep, the mind abides' 1 in a state of
compassion and loving-kindness and so on until falling ,asleep. These
'
days and at this time, practise generating Bodhicitta for feven days.
 THE PR!!LIMINAR!ES J 61

3. THE HUNDRED-SYl,LABLE MANTRA

PURIFICATION OF NEGATMTIES AND
0BSCURATIONS
Third, is the purification of negative actions and obscurations by the
one hundred syllable mantra. This is the method for transforming
obstacles through confession ofone's':r.egative actions and obscurations
and giving rise to realisations and insights on the profound path of the
six vajra-yogas.

3.1 The Four Opponent Powers

It is necessary to purify negative actions and obstacles through the
four opponent powers. The basis support that one relies on to support
the purification of the negative actions and obstacles, is the power of
the support. Then, in reliance on that support, making effort to purify
the obscurations and negative actions of the body, speech and mind,
is the power of application. Then, regretting one's previous negative
actions, due to the fear of those negative actions ripening, is the power
of remorse. The mind that wants to abandon such negative actions, due
to great fear of the negative actions ripening, is the power of vowing not
to repeat [the negative actions] again. In this context [of Vajrasattva ],
in the preliminaries of the profound path of the vajra-yogas, if one
does not confess with all these four [opponent powers] complete and
present, it will not purify the negative actions and obscurations.

3.1.1 The Power of the Support

[The power of the support is] the objects of the meditation: Vajrasattva;
the one hu~dred syllable mantra; the descent of the nectar and so on.
In dependence on these supports, since they are the supports for the
purification of the negative actions and obscurations, they are [called]
the power of the support.

3.1.2 The Power of Application

Generally, meditatin9 on the object of visualisation, Vajrasattva;
reciting the one hundred syllable mantra; and the nectar descending
62 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR 10.YAS

during one's visualisation and so on; applying the opponent powers for
the purification of negative actions and obscurations, are the power of
the application.

3.1.3 Power of Regret

For that reason, at the time of [the power of] application, having
an intense fear of the ripening of all the negative actions, one gives
rise to remorse and regret for the previous negative actions one has
committed.

3.1.4 Power of Vowing Not to Repeat

Generally, the mind that resolves again and again not to repeat these
negative actions, which comes after the stage of the power of regret,
that sees the faults [of repeating those actions], is the power of vowing
not to repeat.
One does the confession with these four powers. So, with a very
strong mental regret regarding the negative actions, one strives to
apply the antidote and, afterwards, generates the mental promise [not
to repeat them]. However, if there is no real regret, then neither the
mental effort to apply the antidotes, nor the attitude that vows not
to repeat them, will be generated. So, in that respect, out of the four
powers, since the power of regret is the main and fundamental power;
it is the most important. Generating certainty regarding the result
of the ten non-virtues, produces an intense mental dread and terror
of negative actions, which has the power to bring about the arisal of
genuine regret 52 •

3.2 The Visualisation - The Focal Objects and

their Aspects
Bring to mind those [four] thoughts with certainty, and then meditate
like this 53 • Having taken refuge and generated bodhicitta as before,
recite Of!! svabhiiva suddhiib sarva dharmiibsvabhava suddho'haf!I and
imagine that all phenomena purify into emptiness 54 •
Out of that emptiness, above the crown of one's head, appears
a paf!J that transforms into a white eight-petalled lotus on which
 THE PRELIMINARIES I 63

appears a white iih that transforms into a full moon mandala disc. On
top of that, a white hiif!I transforms into a white five-pronged vajra, the
hub of which is marked by a white small letter hiif!I. From this small
letter hiif!I, infinite light radiates in all ten directions. This radiant
light pervades all of samsara and nirvana, to its limits, and transforms
into infinite offerings that are offered to the Noble beings 55 • This light
penetrates all sentient beings, completely purifying their obscurations
and negative actions. All the light then returns back and dissolves into
the hill?J.
The hill?J transforms completely into a vajra, which then
transforms into the glorious Bhagavan Vajrasattva. The colour of his
body is white like a stainless moon. With one face and two hands, he
is beautifully adorned with all the thirty-two excellent major marks
and eighty secondary characteristics. In his right hand is a vajra, and
in the left a bell, which are crossed in front of his heart centre; with
these he embraces the consort Vajragharvi, who is white and holds
in her right hand a curved knife, and in her left a skullcup filled with
nectar 56 • She is held together in equal union with Vajrasattva. Both are
adorned with bone and jewel ornaments on their crowns. Likewise,
they are adorned with ornaments of bones and jewels, bone and jewel
earrings, necklaces, bracelets, belt, mala and long necklace. They are
naked, without lower garments, with the implements of Heruka 57 • The
male consort is seated in the vajra posture, the female consort is in the
lotus posture 58 • They are unified at the secret space, and intoxicated
at the heart with great bliss 59 • Furthermore, one visualises at the
forehead of the male consort, the essence of the vajra body a white
Of/1 60 • At the throat, the essence of the vajra speech, a red AH. At the
heart, the essence of the vajra mind, a blue-black hilf!I. At the navel is
the essence of the vajra primordial awareness, a golden hob.
From the hill?J, light emanates in all the ten directions, which
invites and invokes all the blessings of all the Buddhas of the ten
directions, whose white wisdom nectar [the body, speech and mind of
'
the buddhas] has the power to purify all the obscurations and negative
actions, has a milk-like texture.
64 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS

[Then one recites dza hiif!I barn hob]

Saying dza, it [the nectar] is drawn into the crown protrusion of
the male and female consort Vajrasattva. Saying huf!I, it comes down
to resides in their bodies. Saying barn, the male and female consort's
bodies are bound into inseparable non-duality with the primordial
awareness nectar. Saying hob, is the joyful delight at the absorption
of the nectar and primordial awareness and their absorption into
inseparable non-duality. Then one recites the words:
Bhagavan, I supplicate you to cleanse and purify evil,
obscurations, transgressions and defilements, accumulated
through beginningless cyclic existence by myself and all
beings. Even if I have to lose my life I will not do those negative
actions again.
One supplicates intensely like this.

3.3 The Purification of the Descending Nectar

Then one visualises that the hrlf!I on the moon seat at the heart centre
of Vajrasattva, is surrounded by a clockwise circle of the hundred
syllable mantra, like a white garland. As one recites the mantra, from
both the bodies of the father and mother, at the point of the union,
white moon-like nectar of drops of blissful primordial awareness flow
down and enter through the Brahma crown protusion at the top of
one's head. These drops gradually fill up one's body from the top of the
head to the bottom of the toes. The filth of the accumulated negative
actions, downfalls and evils of beginningless lifetimes exits the body
as extremely black smoke through the lower orifices and the soles of
the feet 61 •
At the beginning of sessions, when you are going to do one of
the later preliminaries, like the Mandala or Guru Yoga, or the main
practices [the six yogas], then this practise ofVajrasattva is sufficient.
However, one can also meditate without the hundred syllable mantra
garland and by merely reciting the supplication to Vajrasattva, the
purifying nectar flows downwards out of their bodies at the point of
union while reciting the mantra as many times as one is able 62 •
 THI! PRELIMINARIES I 65

3.4 The Meaning of the Hundred Syllable Mantra

Since there are very few who meditate on Vajrasattva who understand
the meaning of the mantra, there are not a great number who recite
it with a mind that understands its meaning. Generally, it is not
absolutely necessary to meditate on it [the mantra] when the nectar
is descending. However, it is better to recite the mantra together
with a mind that understands the meaning and also with a mind of
regret for one's negative actions and downfalls together with a mind
that promises not to repeat them. Taranatha explained this about
reciting the mantra in his Supplementary Commentary on Seeing the
Meaningful.
There are two ways of explaining the recitation of the mantra:
the translation of the words of the mantra; and
reciting the mantra with a mind that understands the
meaning.

3.4.1 Translation of the Words of the Hundred Syllable

Mantra
First, here is the one hundred syllable mantra of Heruka 6 3.
OQl represents and symbolises the vajra body of the Buddha;
sri means 'glorious'; vajra means 'thunderbolt' heruka means 'the
one who drinks blood'. So if one joins them together: 'Hey! Glorious
Thunderbolt Blood-Drinker; vajra body of the Buddha';
This is calling out the name to invoke the commitment deity,
Vajrasattva.
After inviting and calling out to the commitment deity, what
does one request? Samayamanupalaya: samaya in Tibetan, means
commitment pledge which one never forsakes; anupalaya means please
protect the samaya. Since there is a particle one puts after the ya it
makes it yam and so the a after samaya becomes samayamanupiilaya,
which means: never be separated from nor forsake your samaya 65 •
Vajraheruka is as it was explained before. Tvena means 'You';
upa ti~tha means 'please remain [or stay) close'; upa means near;
ti~tha means stay (or remain). The words 'remain' and 'stay' have
68 I THI! CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM Of THI! FOUR lv.YAS

'the ultimate reality that is the inseparability of primordial awareness

and the absolute expanse'. He is called 'blood drinker' because the
non-dualistic primordial awareness 'drinks' the 'blood' of the illusory
dualistic appearances. That is the meaning of heruka.
Bhagaviin (bcom ldan 'das) literally means the victor endowed
with transcendence; who is victorious [bcom] over the four maras 76
and is endowed (ldan) with the six excellent possessions77• It is not
connected to the name of a great non-Buddhist deity, who is also called
Bhagavan 78 • The lotsawas [translators] added the word 'transcendent'
('das] as an excellent method for saying 'having transcended the limits
of existence and peace.'
Mah ii samaya sattva means great commitment hero. Commitment
(samaya] means never forsaking the three doors of the vajras of the
Buddha's body, speech and mind; and unchanging. Hero [sattva]
means the one endowed with a mind of objectless compassion that is
the essence of the great bliss that resides in the central channel of all
illusory appearances. 79

3.4.2 Recitation of the Mantra with a Mind that Under-

stands the Meaning
Second, is the recitation of the mantra with a mind that understands
the meaning 80 • After reciting the supplication: 'Bhagavan, I and all
sentient beings .......: One contemplates, with a mind of regret and
remorse, the wish to confess and repair negativities and downfalls.
Of/1 sr1 vajraheruka means 'O vajra heruka, the vajra body of the
Buddha'; it is calling on Vajrasattva by his name.
samayamanupalaya .....'Honour the samaya with me. With your
three· doors, of body, speech and mind, do not abandon me; protect me.'
vajraherukatvenopati~tha, drr;iho me bhava .... 'O Vajra Heruka,
remain steadfast in my mindstream, stay close to my mind'.
suto~yo me bhava ... .'Please satisfy my mindstream with the taste
of great, immutable bliss'.
anurakto me bhava ... .'Please look on me passionately, with the
great, referenceless compassion, and never abandon me'.
 THE PRELIMINARIES I 69

supo~yo me bhava ... .'Make my mindstream the extremely vast

primordial awareness of bliss-emptiness'.
sarvasiddhi'!I me prayaccha ..... 'Bestow on me all the ordinary and
supreme accomplishments without exception'.
sarvakarmasu ca me citta'!I sreyab kuru .... .'Make my mental
intentions virtuous from the outset, and all activities and so on be
accomplished and never cut off from Dharma'.
hii'!I ha ha ha ha hob bhagavan vajra heruka .... .'O the one with
all the perfectly complete excellent qualities, purified of dualistic
appearances and the four joys and five primordial awarenesses. 0
Foe-Destroyer Vajra Heruka!' One calls on [the deity] by name and
proclaims his qualities.
ma- me munca
- .....'D on't ab an don me.I'
herukabhava ..... .'Make me Heruka!'
mah a samaya sattva ab hil'!I phet ..... .'Great samaya hero! Liberate
us from all illusory, dualistic appearances into the non-dualistic
primordial awareness and emptiness-dharmata'.
Recite it again and again with the mind that understands the
meaning like that.
At the time of the main practises of the completion stage, if one
knows [the mantra], reciting it only with a mind that understands the
meaning is permissible. If one doesn't know it, recite [the mantra]
while purifying oneself with the nectar descending as before.

3.5 The Actual Practice

In terms of the main guiding instructions on the meditation and
visualisation of the hundred syllable mantra that purifies negativities,
in the oral instructions from the Sakyapa and the ancestral lineage
lamas, the practice is explained more extensively.
If one knows the meaning, one can recite the mantra with a mind
that understands it one hundred times, or as much as possible. If one
does not know the meaning of the mantra, then after supplicating,
in the heart of Vajrasattva there is a white moon disc on which is an
70 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AvAs

upright, five-pronged white vajra. At the hub of this vajra on a moon

seat, is a white huf!l, which is surrounded by a white garland of the
hundred syllable mantra, which starts from the front and goes round
the edge. While visualising this one recites the mantra a few times.
First recitation of the mantra with the nectar descending
Then from the huf!l, the nectar light essence radiates. When this
light touches the mantra garland, drops of white light rays from
the garland drip around. The mantra garland, vajra and everything
becomes filled with white light nectar. Then, the vajra and bodies of
the yab-yum [father and mother] become gradually filled up and light
radiates outwards from the pores of their bodies. This light pervades
all the pure Buddha realms and at the tips of the light rays arise many
different kinds of offerings which are offered to the Buddhas and
Bodhisattvas, which delights them. The light returns back again in the
form of blessings from all bodies of the Buddhas and Bodhisattvas of
the ten directions in the form of bodies of Vajrasattva; the blessings
of all their speech in the form of the seed syllables of the hundred
syllable mantra; and the blessings of all their vajra minds in the form
of immeasurable hand-implements.
These dissolve into the bodies of the yab-yum and then the nectar
descends from their bodies, at the place of union. It enters into the
crown of your head and fills up your body. Purifying the accumulated
actions since beginningless lifetimes of killing and so on, the ten non-
virtues, killing one's father and so on, the five heinous actions with
immediate retributions, the transgressions and root downfalls of the
three vows of Individual Liberation, Bodhisattva and Secret Mantra,
and all the negative actions, obscurations and downfalls whatever has
been done, are expelled from one's lower doors, the soles of the feet
in the form of black smoke, and dissolve into the great golden ground.
Visualising one's body being purified like a crystal, one recites
the mantra again and again during this main visualisation of the
purification of obscurations and negativities.
 THE PRELIMINARIES J 71

Second recitation - clearing away sicknesses

Sicknesses and negative influences that cut off one's practice of the
profound path ofvajra yoga are like obscurations and negativities. So,
one also does the visualisation for the purification of sicknesses and
negative influences. Again, from the hurp., at the heart of Vajrasattva,
light radiates out. White light rays from the garland and so on, radiate
outwards from the pores of the bodies of the deity and consort. As
before, these rays make different kinds of offerings to the Buddhas and
Bodhisattvas. The blessings of the bodies, mantra syllables and hand-
implements are invited and dissolve into the bodies of the yab-yum.
From their bodies, nectar descends from the place of union. It enters
into the crown of your head and fills up one's body. Generally, the
obscurations and negativities, and in particular, all the sicknesses of
the wind bile and phlegmR 1 and so on, diseases, pus, blood and unclean
substances are expelled outwards through the two lower doors. While
reciting the mantra, one thinks that the sicknesses and obscurations
are purified.
Third recitation - negative influences and obstacles
Again, light radiates out as before, and fills up one's body. Generally,
the negativities and obscurations, and in particular, all the negative
influences, spirits and obstacles entwined with the body, speech and
mind, come out of the pores of the body in the form of snakes, toads
and scorpions. After dissolving into the golden ground, while reciting,
one thinks they have been completely emptied out of oneself.
Fourth recitation - all beings
Also, Mayahana practitioners do not just confess for oneself but
confess for all the negative actions of oneself and others. It is not done
just for oneself alone. As it is said in the Sr1tra of Great Liberation, one
meditates like that. Light radiates from the body of Vajrasattva and
at the tips of the light rays are individual yab-yum Vajrasattvas that
pervade the whole of space and from those bodies nectar descends
from the place of union entering into the crowns of all sentient beings.
They abide above the crowns of sentient beings whose bodies all
72 I THI! CHARIOT THAT TRANSPORTS ON!! TO THE KINGDOM OF THI! FouR KAYAS

fill up [with nectar] and all their sicknesses, negativities, evil and
obscurations are expelled from their bodies in the form of black
smoke. While reciting, one thinks that all the negative actions and
obscurations of all sentient beings have been purified.
Fifth Recitation - transform into Vajrasattva
Again, light radiates from the body ofVajrasattva and when it touches
the bodies of all sentient beings, it transforms their body, speech and
mind into the body, speech and mind ofVajrasattva. They gently recite
the hundred syllable mantra and all appearances become the body of
Vajrasattva, all sounds become the hundred syllable mantra; and all
thoughts and memories, the primordial awareness bliss-emptiness
mind of Vajrasattva. While visualising this, one repeats the mantra 82 •
While doing all the visualisations and repetition and so on during
the purifying descent of nectar, it is not suitable to cease the mind of
regret and fear of the negative actions.
Supplication and Confession
At the end of the session, the Vajrasattvas above the crowns of sentient
beings dissolve into the Vajrasattva above your crown. All the sentient
beings who have become Vajrasattva dissolve into yourself and you
becomes inseparable from all sentient beings.
Then recite the words of the confession [here Bamda Gelek
explains the meaning of the words in Taranatha's The Celestial
Stairway]:
'Protector Master' refers to the guardian protector who protects
all sentient beings from suffering, thus one calls upon Vajrasattva.
With a mind of regret and so on for the downfalls and negative actions
[one says] 'l', due to being 'ignorant', and 'not knowing' the nature of
what virtue and negativity is to be abandoned and adopted; due to the
influence of delusion, have transgressed my 'samaya commitments'
of body, speech and mind to the lama and committed many negative
actions. This is the remorse for the downfalls antl the negative actions.
One says this directly, without hiding anything, and recites from the
depths of one's heart: 'Guardian Lama Vajrasattva, please protect me
from my negativities and downfalls'.
 THE PRELIMINARIES I 73

You, the chief, who draws wanderers out of samsara, 'Master,

holder of the vajra' whose heart-mind is bliss-emptiness. The one who
wants to protect all beings from suffering, the embodiment of great
compassion.
Next is the phrase 'Lord of beings, to you I go for refuge'. We go
for refuge for protection from the negativities and downfalls, and ask
'please grant us refuge from all negativities and downfalls without
exception'. Such as from the degeneration of the body samaya, killing
and so on; the degeneration of speech samaya, such as lying and so
on; the degeneration of mind samaya, such as covetousness and so on;
the breaches of the root and branch commitments, such as disturbing
the mind of the lama and so on 93 • One repents all these degenerated
samaya commitments, without hiding anything and confesses them
with shame and regret, saying: '/ supplicate you to bless us with
complete cleansing and purification of the evil, obscurations, downfalls
and defilements, accumulated through beginningless cyclic existence.'

Dissolution
Having made that supplication the Vajrasattva yab-yum dissolve like
a melted moon, which enters into the top of our heads through the
Bhramaputra anci our body, speech and mind becomes inseparable
from the body, speech and mind of Vajrasattva. Through the power
of this, we imagine that all of our negative actions, downfalls,
obscurations and so on, accumulated through the three doors of body,
speech and mind are completely purified into the expanse.

Dedicating the Merit

We think that through the merit of having done the recitation and
meditation, through all the virtue we have accumulated, we ourselves
have accomplished Vajrasattva and become Vajrasattva. Then, one
thinks that by producing various kinds of emanations, may I establish
all beings, without exception, in the state ofVajrasattva. So, thinking in
this way we dedicate the merit and recite the words of the dedication:
74 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR 10.YAS

'Through the virtue ofthis practice, may I quickly realise Vajrasattva,

and establish all beings, without exception, in this same enlightened
state.' and 'Through this virtue may all beings perfect the accumulations
of merit and primordial awareness .... .'

Post-Meditation
During the breaks between sessions, one needs to remember the
faults of negative actions and downfalls, give rise to the mind of regret
and resolve not to do these actions again. At the time of going to sleep,
visualise Vajrasattva yab-yum above our head, or in our heart centre,
and make the supplication that they purify our negative actions and
go to sleep within this prayer of supplication for purification 8 4. These
days, the practise is to recite the hundred-syllable mantra one hundred
thousand times. That is the practise these days.

3.6 Signs of Purification of the Obscurations and

Negativities
It is necessary to practise again and again until there are signs of
purification of the obscurations and negativities. Signs are: flying in
the sky, cleaning, crossing over a large expanse of water, vomiting, pus
and blood flowing from the body. Such experiences or dreams will
arise again and again.
Also, as stated before, it is said that the most supreme sign of
purification of the obscurations and negativities are that intelligence
and mental clarity become sharper; visualisations clearer; the body
lighter, and faith and compassion greater. Laziness, mental fuzziness,
desire and aversion will become significantly reduced.
 THE PRELIMINARIES I 75

4. GAnmuNG THE MANDAIA ACCUMULATIONS

The fourth [preliminary] is the gathering of the Mandala accumulations.

4.1 The Visualisation of the Assembly to whom

one Offers the Mandala
As before, during the preliminary practises of going for refuge, the
generation of Bodhicitta or the hundred syllable mantra recitations,
visualise in the space in front of oneself, a throne of various precious
jewels supported by eight lions, on top of which is a multi-coloured,
eight-petal, lotus flower. At the centre of which are discs of moon,
sun, Rahu and Kalagni on which is seated one's root lama, Vajradhara.
Surrounding him are inconceivable assemblies of the lineage lamas,
the yidam deities of the four classes of tantra, the Buddhas and
Bodhisattvas of the three times, the Sravakas and Pratyekabuddhas
and the i;lakinTs and Dharma Protectors. After prostrating and going
for refuge to the essence of the complete embodiment of the three
supreme ones, Lama Vajradhara, one offers the mandala.
One thinks of Lama Vajradhara, whose kindness of teaching the
precious instructions and inspiring one's mindstream, instantly
creates the illumination of the primordial awareness of immutable
great bliss itself; the jewel-like embodiment of the excellent root lama,
who arises as whatever is needed or desired. I bow with respect at
the lotus-feet of the vajra holder. Thinking this, one recites: '/ bow to
the lotus feet of the vajra-holder, the one whose kindness creates great
bliss .. .' as
It is due to Vajradhara's kindness of excellently teaching the
essential instructions of the path of the vajra-yogas and whose
inspiration gives rise to the vajra path in one's mindstream. Whose
kindness, like the sun's light rays, completely illuminates, in the
minds of oneself and others, the nature of ultimate reality itself; by
illuminating and realising the Dharma. The mass of precious light rays
of the primordial awareness that realises the ultimate abiding reality
itself, dispels the mental darkness of not knowing the abiding ultimate
76 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM oF THE FouR IGYAS

reality. It transforms [one's mind] into the flawless vision of special

insight. By means of the possessions and resources and manifestations
of immutable bliss and, in dependence on that, [the lama] is like that.
One thinks: 'To the ultimate Vajradhara, the one who enables us to
attain the state of Kalacakra; to the precious lama like the sun, I pay
homage.' Thinking this, one pays homage [by reciting]: 'Homage to the
lama, whose light of brilliant kindness, like the sun's precious rays .... .'
[You, the mother ...... ] Lama Vajradhara, you, for example, are like
the mother who gives birth to a child's body. You, who by showing
the paths of the three vehicles and the antidotes to what is to be
abandoned, give birth to a body on each individual path; are the
mother of all sentient beings.
[You, the father ..... ] Like the father who gives birth to a son in a
royal lineage (or other caste) and so on, who by teaching the mind
of conventional Bodhicitta causes one to become a member of the
Mahayana lineage of Mahayana practitioners, [you are] are the father
who causes sentient beings to enter the Mahayana family. For that
reason, Vajradhara, you are the father of all sentient beings.
[You, the teacher ofall beings ..... ] Since you are the sovereign master
who has particularly great qualities compared to all the wanderers of
the three realms of existence, you are the teacher of all sentient beings.
[You, the family and excellent friends ..... ] Like a trusted mother,
who takes on the burdens of others' welfare out of compassion, and
who works for the temporary and ultimate 86 benefit of all sentient
beings equally, without preference to those close or distant; you are
the relatives and excellent friends.
[You, the protector..... ] You, by teaching whatever Dharma is
suitable to tame all wandering beings that pervade space, pulling out
lower realm beings from the lower realms and establishing them in
the state of happiness of gods and humans; and liberating all those
abiding in samsara from the dangers of samsara, establishing them
in the three types of liberation. The protector who also draws beings
away from the dangers of peace, such as Hearers, and Self-Realisers
 THE PRELIMINARIES I 77

abiding in the extreme of peace and establishing them in the state of

Buddhahood; you are the protector of all sentient beings.
Furthermore, [you, the one who acts to benefit, removing
suffering ... ] you are the one who bestows benefit on sentient beings
by acting for their temporary and ultimate virtuous happiness. You
are the one who removes and conquers negative actions and the two
obscurations.
[You, the state of supreme qualities ... ] You are the one who
possesses the state of supreme and excellent qualities of Buddha, such
as the ten powers87 and so on, at the level of Buddhahood.
[You, only you ... ] Only you, and you alone, abide to protect sentient
beings from the dangers of existence and peace.
[.... abiding and established in all good qualities ... ] You are the one
who abides with all the fully-ripened, highest, supreme qualities of the
ten powers and the major and minor characteristics of a Buddha and
so on.
[Destroyer of al/faults, this is you.] The faults of existence are the
two gross noble truths of suffering and the origin of suffering. The
two subtle noble truths of suffering and the origin of suffering, such
as the thought that solely believes in one's own welfare, that is not
anxious about benefiting others, are the faults of [abiding in] peace.
The destroyer of all the faults of both existence and peace; precious
lama, that is you.
[You, the protector of all the wretched ..... ] You are the protector of
all wretched sentient beings from suffering in the lower realms and
so on.
[the wish-fulfilling jewel ... ] by giving ultimate and temporary
happiness to all the destitute and miserable ones, you are the wish-
fulfilling jewel that eliminates all poverty and destitution.
[the mighty victor ..... ] Similarly, since you possess infinite,
immeasurable qualities, you are the mighty victor, Lama Vajradhara.
[/ take refuge in you .... ] Thinking of the refuge support who protects
me from the perils of existence and peace, go for refuge saying these
words 'You, the mother; you, the father.... .' and so on.
78 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AYAS

4.2 The Presentation of the Worldly Cosmos of the

Mandala
All the resources and possessions of the worldly and pure realms
collected together and arranged on a circular disc is [what is called]
a mandala. Here 'worldly resources and possessions' means all such
things contained within the worldly cosmos. Here that [worldly
cosmos] is according to the Kalacakra tradition.

4.2.1 The Mandala Base Discs and Mount Meru

Below the base support of the worldly cosmos, is the black mandala
disc of the element of wind. It is 400,000 yojanas 88 across in width.
Above that is the 300,000 yojana-wide, red mandala disc of the
element of fire. Above that, is the 200,000 yojana-wide, white mandala
disc of the element of water. Above that is the great golden ground or
the earth mandala disc. It is golden and measures, 100 000 yojanas in
width. The shape of all four discs is circular and in height, they each
measure half of one hundred thousand (SO 000) yojanas [in total the
height of the four elemental discs is 200 000 yojanas]. These [discs]
are stacked one on top of the other. with each one extending 50,000
yojanas in all directions beyond the one above it, and from these
extensions the circumference surroundings [of the discs] rise up to
encircle the earth mandala disc at the same level.
In the centre of the top surface of the earth mandala disc is the
circular Mt. Meru, which is 100,000 yojanas in height. From where
the lower surface of it meets the earth disc, for a distance upwards of
1,000 yojanas, its diameter is 16,000 yojanas. This diameter of 16,000
yojanas continues up to the summit of Meru and forms the core of
the mountain. Mount Meru's core is green in colour and is made of
emerald gemstone.
All around the base of Meru, 1,000 yojanas in both height and
width (from the core of Mount Meru to the edge), is the surrounding
perimeter ledge, or step ('gram stegs), of Meru. From the top of the
 THI! PRELIMINARIES I 79

perimeter edge of the ledge, Meru widens, increasing gently in

diameter up to half its height (of 50,000 yojanas), and from there it
increasingly widens at a greater angle, until the perimeter edge of the
top surface roof. This roof lies directly above the outer edge of the
lower Cool Mountains (Sita, bsil r,J [at the earth base below].
The diameter width of the top surface roof of Mount Meru
measures 50 000 yojanas. From the halfway vertical point of Meru to
its top, its diameter width increases, spreading further and further
out from the core, to the roof of [Mount Meru], which has a diameter
of 50,000 yojanas. Then, from the top of Mount Meru, going directly
upwards, it gradually gets narrower and narrower until the top of the
peaks which are very narrow. [See Illustration section,/igure I and II]
The sections that spread gradually outwards from above the
platform ledge are not made of emerald like the core. The eastern
side of the central core is made out of blue sapphire (indra); the south
side, red ruby (pemara), the north side, white moonstone (dawa chu
sher); and to the west side, yellow quartz (karkata). These form a rock
mountain wall together, which spread out, getting thicker, until they
form the top of Mount Meru which has a total diameter of 50,000
yojanas. So, at the top of Mount Meru, the central section is emerald
green, the east is blue sapphire and so on. Above the ground support
of the emerald centre, is the raised central peak or central summit,
which is green. Above the ground support of the eastern blue sapphire
section, is the raised eastern peak or eastern summit, which is blue and
so on. The five mountain peaks, or summits, are each 25 000 yojanas
in height. They are like the five tiny peaks of small butter offerings
placed on a mirror.
Kunkhyen Chokle Namgyal [states that] the five summits here on
top of Mount Meru are not like mountains but are wrapped around the
slope of Mount Meru; like bindings girdled around a water container89 •
[See Illustration section,Jigure III].
80 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR KAYAS

4. 2.2 The eighteen continents, oceans and mountain ranges

On the earth mandala disc, from the perimeter edge of the ledge of
Mt. Meru outwards, are six continents, six oceans and six mountain
ranges, each having a breadth of about 890 yojanas between them
[thus measuring 16 000 yojanas in width altogether]9°. They surround
each other int_ernally and externally successively, one after the other
[as concentric circles].
From the Eastern side, the order is
1) the Moon Continent [Candra]
2) the Honey Ocean
3) the Blue Light Ray Mountains [Nilcibha]
4) the White Light Continent [Sitcibha]
5) the Butter Ocean
6) the Mandara Mountains
7) the Kusha Grass Continent [Kusha]
8) the Curd Ocean
9) the Nishadha Mountains
10) the Kimnara 91 Continent
11) the Milk Ocean
12) the Jewels of Light Mountain [Manikara]
13) the Cranes Continent [Kraunca]
14) the Water Ocean
15) the Drona Mountains
16) the Forbidding Continent [Rudra]
17) the Wine Ocean
18) the Cool (or Snow) Mountains [Sita]
They each surround one another. The perimeter edge of the
outermost Cool Mountain range lies directly below the upper outer
perimeter edge of the roof top of Mount Meru. So, these eighteen
mountains, continents and oceans are all lying directly underneath
the roof of Meru. [See Illustration section,Jigure !VJ.
These six continents are the abodes of sentient beings [and are
the lands of enjoyment, bhoga-bhum11; the oceans surrounding them
 THE PRELIMINARIES I 81

are like trenches, and encircling the edges of these oceans, are iron-
like mountain ranges, complete with peaks.
The Great Jambudvipa
On top of the earth mandala disc, surrounding the outermost Cool
Mountain range, is the Great Golden Ground, the ground base Great
jambudv1pa. The inner perimeter edge [of the Great Jambudvipa] is
directly next to the perimeter of the Cool Mountain range. The outer
perimeter edge [of Great Jambudvipa] is at the same place as the
outer edge of the earth mandala disc. From the inner to the outer edge
[of the Great Jambudvipa], it measures 25 000 yojanas across. [See
Illustration section,figure IV].
The Great Jambudv,pa, if one calculates from the Moon Continent
onwards, is the seventh continent. The height measurement of the
seven continents, six mountain ranges and six oceans are not stated
clearly, however, above the earth mandala disc it is extremely thick.
The continents and oceans share that same feature. The six mountain
ranges are raised higher above the continents and oceans.
The Great Jambudv1pa ground support is like a lotus flower with
twelve petals. The boundaries of the twelve areas are vertically raised,
these boundary walls are like fences of peaks that divide the twelve
sections. The raised boundaries that circumscribe [these areas] are
like spoked fences, in the nature of mountains, one peak next to the
other. For each of the twelve areas, the inner edge perimeter measures
2,500 yojanas in breadth and the perimeter of the outer edge measures
25, 000 yojanas across 92 •
The surfaces of the three discs of water, fire and wind that lie
below the earth disc, each protrude one above the other by 50,000
yojanas, rising and all spreading upwards to encircle and become level
with the upper earth disc. From these, tongues of fire rise upwards
from the disc of fire, forming a perimeter that is higher than the level
of the earth disc. This perimeter forms the outer iron mountains, which
[if one counts] from the inner Blue Light Ray Mountain range onwards,
makes it the seventh mountain range 93 •
82 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AYAS

The surrounding water of the material rising up from the lower

disc of water, forms the salt ocean, and rivers fed by this ocean produce
the water all over the twelve regions of the surface of the earth disc 94 •
Each of these twelve regions consist of hundreds of countries
and islands rising out of the ocean, on which dwell humans, who have
the great ability to achieve enlightenment in one lifetime through the
practice of the highest yoga Mantrayana. As a result of the accumulated
power of this activity this Jambudvi:pa is known as the land of activity
[karma-bhumi].
Finally, material rises up from the disc of wind, which also becomes
level with the top of the surface of Great Jambudvfpa.

4.2.3 The four major and eight minor continents

On the Eastern section of Great Jambiidvipa, in the centre of the salty
ocean, is a crescent-shaped island which measures 7 000 yojanas
across the half line boundary. This is the eastern Land of [those with]
Superior Bodies [Shar Luphagpo, Piiravideha] 9 5. On both sides of this
eastern section, in the centre of the water surrounding both, there are
two crescent shaped islands, which are Nubma Ju and Sharma Ju.
Likewise, on the Southern section, is a triangular shaped island
with the peak going outwards, whose breadth is 8 000 jojanas. This
is the the southern Land of Jambu or the Small Land of Jam bu (Lho
Zambuling or Zamling Chungu) 96 • On either side [of that] there are
two triangular shaped continents, the western Ngayab (Camara; rnga
yab) and eastern Ngayab Shen (Aparacamara; rnga yab gzhan) which
surround it.
In the centre of the Northern section, there is an island which
is circular in shape and measures 9 000 yojanas across. This is the
northern Land of Unpleasant Sound (Uttarakuru, sgra mi snyan) 97 •
On either side of that there are two crescent-shaped islands, western
Draminyen (Kurava) and eastern Draminyen gi Da (Kaurava, sgra mi
snyan gyi zla).
In the middle of the centre of the Western section, in the salty
ocean, there is a square-shaped island that measures 10 000 yojanas
 THE PRJ!LIMINARIES I 83

across. This is the western Land of Using Cattle (Godaniya, ba lang

spyod) 98 • On either side of this in the centre are square-shaped
continents, the western Yaden (Satha; g.yo ldan) and the eastern
Lamchogdro (Uttaramantrina, lam mchog 'gro).
The measurements of the eight minor continents of the Land
of Superior Bodies [and the other major continents] and so on, are
not stated in the Kalacakra tantra. At the time of meditating, Jetsun
Rinpoche [Taranatha] states one can visualize each of the continents
as a little smaller than the main one. This thinking is based on the
use of the terminology: 'minor continents' 99 • Since the shapes and
sizes of the many smaller lands in the salt ocean that surround the
twelve central and minor continents is not taught, it is not certain.
[See Illustration section,figure V].

4.2.4 The Abodes of the Six Types of Beings

The characteristics of the worldly cosmos are clearly taught in the
Kalacakra Tantra. If one doesn't know how to meditate on the mandala
then there is no method [to practice it]. In this tradition, for the
mandala only, it is permissible if one doesn't know the abodes of the
sentient beings 100 • However, I will explain these briefly. [See Appendix
A for a complete list of the thirty-one types of existence in samsara].
Human beings live in the major and minor continents and the
smaller continents surrounding them. The empty upper space below
the earth mandala disc is split into two halves. In the upper half reside
lesser gods (asuras); in the lower half niigas101•
In the upper and lower halves of the space within the water
mandala are the water hells [sandy water and swamp] these are cold
hells 102 •
In the upper and lower halves of the space within the fire mandala
are the fire and extremely hot hells 103 •
In the upper and lower halves of the space within the wind
mandala are the windy hells 10 4.
Directly in line with the halfway point of Mount Meru are the
spherical globes of the sun, moon, planets and stars 105 and the realm
84 I THE CHARIOT THAT TRANSPORTS ONE TO THE KlNGDOM OF THI! FouR lv.YAS

of the Four Great Lineages106 [the first divine realm]. [See Illustration
section,figure VI].

4.2.5 The Space above the Peak of Mount Meru

a) The Neck
Above the raised peak at the top of Mount Meru, the appearance of
empty space measures 25 000 yojanas in height. This space is the
neck of Mount Meru. Within that are four levels, in the order of the
[remaining four] divine abodes [of the desire-realm], stacked one
above the other, from the realm Free from Combat up until the realm
of Controlling Others' Emanations.

b) The Face
The face of Mount Meru starts from the realm of Controlling Others'
Emanations on upwards, measuring 50 000 yojanas in height. Within
that face, in order, are the sixteen divine abodes of the form-realm 1° 7•
This tradition does not include the realm of Excellent Appearance (gya
nom snang ba). Up to and including these there is a ground support
made from the five elements which supports it.

c) The Crown
From the divine realm of Below None on upwards, the empty space
measures 25 000 yojanas. This is the crown protrusion of Mount Meru.
Within that are four levels of the four abodes of the divine formless-
realms108 from the realm of Infinite Space up until the realm of Neither
Discriminating nor Non-discriminating, or Peak of Existence 109 •
The hungry ghosts dwell in all the continents and islands, as well
as below the earth. Animals dwell in the oceans and continents and so
on. These are detailed extensively elsewhere.

4.2.6 Measurements of the Worldly Cosmos and the Vajra

Body
The abodes of the Gods start at the same level as the The Thirty-Three
realm at the peak of Mount Meru. From the Land Free from Combat
 THE PRELIMINARIES I 85

until the realm of the Peak of Existence, from the lower until the
upper levels, the space becomes wider and wider up until the Peak of
Existence, whose width across is 400 000 yojanas.
The width and height of the inner vajra body are four equal sides
of a square but are hidden. The outer worldly cosmos, from the wind
mandala below to the uppermost realm of the Peak of Existence, also
measures 400 000 yojanas vertically. The diameter width of the wind
mandala and that of the upper Peak of Existence realm also equally
measure 400 000 yojanas. Their height and width are hidden. Like
that there is one worldly cosmos.
The first, second and third meditative concentration abodes 110
are the same size as the four continents of the worldly cosmos. The
worldly sphere of one thousand universes of the four continents and
so on, is from the Abhidharma tradition and is not in accordance with
the Kalacakra tradition 111 In this tradition, the worldly cosmos of
thousands, is explained in the general meaning of the six yogas.

4.2. 7 The Thirty-Seven Precious Objects of the Mandala

Otherwise, [apart from these thirteen objects: Mount Meru, the four
main continents and eight sub-continents] at the time of meditating
on the mandala, one also needs to know the following:
14) The precious jewel mountain is a mountain made of various
precious jewels.
15) The wish-fulfilling tree is a tree that provides resources and
enjoyments and whatever one mentally desires.
16) The wish-fulfilling cow is that when milked, provides
whatever is useful and necessary.
17) The unharvested crop produces grains like rice without
planting and cultivation.
Similarly, the progressive order from the eastern central continent
until the western central continent, is explained as in the Abhidharma.
In this [Kalacakra] tradition, the four continents are not explained in
that way.
86 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR iv.VAS

The seven royal possessions

18) The precious wheel is a golden wheel with one thousand
spokes and measures one yojana across. Like a regal mind, it
travels naturally by its own power through the sky to the four
continents.
19) The precious jewel shines with an extremely brilliant blue
light, pervading thousands of miles, so there is neither day
nor night. If one supplicates it, it fulfils all one's wishes and
desires.
20) The precious queen is a woman with a beautiful form,
which to look at gives pleasure, and whose skin and touch is
supreme. With an exquisite voice and skilled talents of a wise
person, she knows the King's thoughts.
21) The precious minister has a mind that is very good and
virtuous and is an expert in all worldly topics and subjects
and so on. Never committing any actions that are not in
accordance with Dharma, [he or she] takes command over all
the King's activities.
22) The precious elephant has a body that is a smokey white
with six tusks. Its full size is yojanas and its conduct is tamed.
It has the power to quickly travel through space around the
mountains and oceans.
23) The precious horse is the highest breed of supreme horse
which knows the thoughts of the King and is extremely
intelligent, whose coat is like a beautiful gemstone. Adorned
with precious jewels, it has the power to travel high and far
around the four continents.
24) The precious army commander is one who has extremely
powerful courage of body, speech and mind. A person of
great analytic powers, whose mind is spacious, va~t and
very learned. Endowed with the three glorious and wise
emanations and splendour and dignity.
25) The treasure vase is a vase that is filled with an inexhaustible
source of various precious items and so on, which are like
wish-fulfilling jewels.
 THE PRELIMINARIES I 87

The eight goddesses

26) The goddess of beauty112 is a blue, graceful goddess of
primordial awareness whose, innumerable, various beautiful
appearances delight all the Victorious Ones.
27) The goddess of garlands 113 is a white goddess who holds a
precious garland and playfully embraces with wild abandon,
causing delight in all the Victorious Ones.
28) The goddess of song 114 is red goddess who sings a variety of
types of sweet, bright songs.
29) The goddess of dance 115 is a green goddess with five arms
and a variety of dancing postures and gestures.
30) The goddess offlowers 116 is a golden goddess, adorned with
a variety of flowers that she offers.
31) The goddess ofincense 117 is a smoky coloured goddess who
spreads out an infinite variety of excellent smells.
32) The goddess of light 118 is a red goddess who emanates
thousands of varieties of bright illuminated appearances.
33) The goddess of perfume 119 is a green goddess who holds a
conch shell full of perfumes, that rain down and remove the
scorching heat oflonging and desire by rubbing them into the
body, which causes delight in the Victorious Ones.

The planets
34) The sun is made out of fire crystal. It is red in colour and
circular. Its outer circumference measures fifty-one thousand
yojanas.
35) The moon is made out of moon crystal. It is white and circular
and its outer circumference measures fifty yojanas.
36) Ra.bu is made from precious blue Beryl stone and is circular.
37) Kalagni is made from yellow Karkata jewels and is circular.
The measurements of these two [Rahu and Kalagni], and the stars
surrounding them, are not stated. The thirty-seven heaps here include
Rahu and Kalagni in the thirty-seven, whereas other [traditions] have
the precious umbrella and the royal banner.
90 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR K.i.YAS

missing; as well as the accumulated virtue of body, speech and mind of

all sentient beings and oneself.
Supplicate that the objects of refuge look at you and others with
compassion and accept the offerings from yourself and all sentient
beings, which have been given to accumulate [merit]. Thinking that
they have accepted it during the offering, supplicate them that the
blessings of the vajra-yogas arise in the mindstream of yourself and
others. Bringing this to mind again and again, one makes the offering.
Mentally visualise and offer to the three precious jewels, the excellently
arranged mandala of the body, speech and mind of oneself and all
sentient beings that pervade space and the complete accumulated root
virtue of oneself and all sentient beings, together with an assembly
of offerings of Samantabhadra. Say this while offering: 'Please accept
these offerings of myself and others out of compassion and grant your
blessings ... .'
In terms of the nine-heap offering, in our Kalacakra tradition,
offering those alone is permissible. The thirty-seven and seven-heap
offering and so on are also allowed. However, the main one here is the
nine-heap offering practice. For the thirty-seven, nine and seven-heap
offerings practises, even though there are extensive and condensed
words, there are not extensive and concise visualisations. For the nine
offerings, even though one doesn't need to visualise and arrange the
heaps of the individual eight goddesses and the seven royal attributes,
one still needs to offer them as part of that which is included in the
piling up of the assembly of offerings of samsara and nirvana. [See
Illustration section,/igure VII].
For the seven-heap offering, one visualises the application of the
perfumed water to the ground base, and scattering of various flowers.
When arranging the heap of Mount Meru, one also meditates on the
six mountains, six oceans and six continents [surrounding Mount
Meru]. At the time of placing the heaps for the four continents, one
visualises at the same time as the four main continents, the eight
minor continents and the sub-continents. When placing the two heaps
 THE PRELIMINARIES \ 91

for the sun and moon, one also visualises at the same time the planets
and stars surrounding them.
While saying: 'Adorned with Mount Meru, the four continents, sun
and moon' one visualises completely filling it up with the total various
substances of the offerings from the abode of the Peak of Existence on
downwards. After visualising and offering the virtuous accumulations
of oneself and others and the accumulation of the offerings of
Samanthabhdra, offer it to all the Buddhas residing in the Pure realms.
saying:
'l make this aspiration so that all wanderers, without exception,
experience the leisure and resources of being born in the pure realms.'
When the visualisation of the mandala is not clear; meditate on
one worldly realm. When that becomes clearer then one can offer
uncountable numbers of worldly realms piled up with the offering
substances.
When reciting: 'orri vajra bhu171i ah hu171 .. .' and so on, in the
Supplementary Commentary on Seeing the Meaningful, Jetsun
Taranatha afterwards adds the words: 'the accumulated virtue of
body, speech and mind of the three times, of myself and all beings .... .'
In the thirty-seven heaps offering and the seven heaps offering, one
makes these offerings up until the words 'this pure ground, sprinkled
with perfumed water.. .'
One concludes the practise with idarri guru ratna mandala karri
nirya tayami. The meaning of that mantra is as follows: idarri is deity;
guru is teacher; ratna tram means the three rare and supreme jewels.
Mandala karri nirya is the round mandala disc; tayami is I make the
offering. Which means: '/ make this offering of the round mandala disc
to the three rare and supreme jewels.'
At the end of the session, one thinks that all the recipients of the
offering, simultaneously melt into light and melt into oneself becoming
indivisible. As with the refuge practise, one dedicates the merit.
In the breaks between sessions, in order to accumulate merit, one
does prostrations, makes offerings, cleans temples and so on, doing
92 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR K.i.vAs

only activities that are connected to Dharma. As Jetsun Taranatha says

[in the Supplementary Commentary], it is not suitable [at that time] to
engage in distractions and meaningless speech.
These days, in terms of the time for practising the stages of
the instructions on the Preliminaries, practise solely offering the
mandala for twenty-one days. Generally, however, one should make
effort to offer the mandala until signs arise of being able to make the
accumulations.

4.4 Signs of Accomplishment

In terms of signs [of accomplishment], there will arise experiences,
or dreams, of being seated on a lion throne, adorned with a crown
on one's head, wearing excellent Dharma robes, and being prostrated
to by ordinary beings. The supreme signs [of accomplishment] are
the signs of the purification of obscurations and negativities such as
having greater mental clarity and intelligence and so on.
 THE PRELIMINARIES \ 93

5. BLESSINGS OF THE RooT GuRuYoGA

5.1 How to Meditate with Devotion
The fifth [preliminary practise] is the blessings of the root guru yoga.
As Kunkhyen Chogle Namgyal Chenpo 123 stated, intensely supplicating
with devotion 124 the glorious lama as the actual Buddha; is the meaning
of Guru Yoga meditation.
One does not meditate with devotion on the lama as the Buddha
as if the lama's physical body and five aggregates themselves and so on
are that of the actual Buddha. One meditates that due to their incredibly
great kindness, by accomplishing all the enlightened activities and
deeds of the Buddhas, such as teaching oneself the profound Dharma
and so on, the lama is no different from the actual Buddha. As it is said
[in the Stainless Light Commentary on Kalacakra]:
The pure path of pure students originates from the kindness
of the sacred lamas.1 25

Jetsun Taranatha says in the [Supplementary Commentary to

Seeing the Meaningful]:
The way of meditating with devotion is as follows. Whatever
is a suitable object for being the root lama, one does not view
them as an ordinary spiritual friend, an Arya teacher, an
ordinary sentient being and so on. It is essential to meditate
on the root lama as the actual Buddha.
The root lama is the person who ripens you to be born onto the
Vajrayana path by bestowing empowerments, who explains the lineage
teachings of the path of Secret Mantra, who clears away all the pitfalls,
obstacles and faults on the path, who gradually guides the student, in
harmony with the level of their mind, along the unmistaken path.
As Kunkhyen Chogle said: The one who is like the Buddha is the
one who, by showing you the mental attitude of wishing to emerge
from samsara [renunciation], enters one onto the path of liberation;
by teaching the mind of Bodhicitta, makes one a Mahayana student;
94 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR KAYAS

by teaching individuals the actual abiding reality of phenomena 126,

and the nature of all the points [of discipline that must be] adopted
or abandoned, generates the special insight in one's mindstream
of understanding all the paths of the Buddha; and by bestowing
empowerments that ripen [one's mindstream], causes one to enter
the gate onto the Vajrayana path. If one is able to put in the effort, they
are the teacher who, out oflove, teaches all the stages of the path of the
profound path ofVajrayana, without anything hidden. The one who, by
showing the path of the primordial awareness of the generation and
completion [stages], in particular, the immutable great bliss, one goes
to the supreme level ofa Buddha in one life. That is the kindness of the
glorious root lama.
Even if they cannot practice that [profound path ofVajrayana], by
merely listening to the sound of Dharma with one's ears and merely
establishing a habitual tendency for Dharma, makes it impossible not
to attain the state of Buddhahood at a time in the future. That is the
extremely great kindness of the lama.
There is no need to mention that the kindness of mothers is
enormous, however, mothers do not have the power of kindness
that establishes one on the level of the enduring bliss of a Buddha.
Generally, even though the Buddhas of the three times have the
inconceivable qualities of omniscience, love and power, since one
does not have the fortune to meet an actual Buddha, one has not been
taught by them in person and such teachings did not manifest. Even if
an actual Buddha did arrive, they could not teach anything above and
beyond what an authentic lama already teaches. The precious lama is
the one who verbally teaches you, beholds you with love, makes one
abandon the ten non-virtues and negative actions and generate in
one's mindstream the ten excellent virtues and so on. If this is really
arises for you, even in one lifetime, by abandoning all the dangers of
both samsara and peace then [such a lama] can make one reach the
level of a supreme Buddha.
 THE PRELIMINARIES I 95

Thinking that there is not one person who has more kindness
to you than a teacher like this, reflect again and again on all the
individual kindnesses of the lama, which makes one see that the lama
as the actual Buddha. Even if one's lama looks like an ordinary being,
one does not regard them as an average person, an individual sentient
being, but rather sees them as an actual Buddha.
Even just remembering the name of the lama and the qualities of
the lama, tears spontaneously fall from one's eyes 127 • By seeing all the
lama's deeds and actions as excellent, even if they seem like negative
actions, as performed to tame sentient beings, and generating intense
devotion and respect in one's mindstream, all the realizations and
experiences of the path of secret mantra will be quickly brought about
in one's mindstream by the power of giving rise to the guru yoga, or
devotion for the lama. In terms of the path of the unsurpassed tantra
and the common secret mantra, merely having respect and devotion
for the lama is not sufficient. It is necessary to generate the strength
and power of devotion that sees the lama as the Buddha, otherwise
it is not possible for the [realizations of secret mantra and tantra] to
arise.
In Jetsun Rinpoche [Taranatha's] Supplementary Commentary on
Seeing the Meaningful 128 :
The intense longing that understands the lama to be the
embodiment of all the Buddhas, has the ability to halt
ordinary appearances. If one is able to transform one's mind,
blessings will immediately enter [one's mind]. afflictions will
instantaneously cease, primordial awareness will descend
in an instant. So it is said. If one does not see [the lama] as
Buddha, since one has worldly, impure concepts of intense
longing for what is attractive, or for what is biased or one-
sided, one cannot be liberated.
It is taught like that. In the Supplementary Commentary:
96 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR iv.VAS

By understanding the lama to be the embodiment of all the

Buddhas, combining together both faith in their infinite good
qualities, and understanding of their extremely vast kindness,
is an excellent way of meditating on and understanding the
essential nature of devotion.
Kunkhyen Chogle Namgyal taught like that. For the necessary
purpose of seeing the lama as Buddha, by remembering their kindness
one sees them as the Buddha. In terms of meditating on Guru Yoga, the
contemplation is remembering their great kindness.
The Kalki Pundarika 129 said:
The one whose light rays of kindness illuminate ... [and whose
precious light rays eliminate all mental darkness concerning
reality, enabling direct awareness. To the lama, the sun, I pay
homage.] 130
The Dharma King, the great Omniscient Jonang [Dolpopa]
formerly said:

The Glorious Lama is the one who through explanation,

debate and composition, illuminates all misconceptions
regarding texts of sutra, tantra and oral instructions 13 1.
Furthermore, if one mentally resolves that their kindness to us
is greater than Buddha; that the lama's deeds are all Buddha's deeds;
that even if the actual Buddha came, there would be nothing more
they would do, or teach, than what the lama teaches you. By the power
of that [mental attitude], if one then apprehends the lama as the actual
Buddha endowed with the three kayas, one will see the actual Buddha.
The practice these days is like this, by viewing the kindness of
the lama as like that of Buddha, one beholds the lama as the actual
Buddha. By the sheer force of this meditation of seeing the lama as
Buddha, Guru Yoga arises in one's mindstream.
In terms of the meditation practice on Guru Yoga: for a three-
week Guru Yoga retreat, in the first week, one should meditate on
one's precious root lama as inseparable in nature from the Omnisicent
 THE PRELIMINARIES I 97

Dharma King [Dolpopa], in the aspect of Vajradhara. Using the text

written by the Omniscient Dharma King [Dolpopa] called The Rain of
Blessings: Six-Branch Guru Yoga 132 •
For the second week [of practise], meditate on one's precious root
lama as inseparable in essence from Je Drolwai Gonpo [Taranatha], in
the aspect ofVajradhara. Using the text written by [Taranatha] himself
called The Hook that Summons Realisations: Guru Yoga 13 3.
In the third week, one recites the words from the general Guru
Yoga practice in the Preliminaries text, by meditating on one's own
precious root lama in the aspect ofVajradhara.
During the main practices of the six-branches, one alternates the
three practices of Guru Yoga, as was the practice tradition of previous
masters.

5.2 The Actual Meditation on Guru Yoga

Here, when meditating on the inseparability of the Great Omniscient
Lama [Dolpopa], meditates on him in the aspect of Vajradhara, it is
necessary to meditate on the aspects of the body of Kunkhyen Dolpopa
himself for his blessings to enter into oneself. Also, meditate on the
yidams, Buddhas and Bodhisattvas surrounding him.
Having previously [practised] a concise version of Refuge
and Bodhicitta, or the Hundred Syllable Mantra and Mandala, one
imagines the place where one is staying as a vast, immeasurable,
celestial palace made from various precious jewels. In the centre of
which, on a lion throne, on top of five seats of a lotus, moon, sun,
Rahu and Kalagni, is the lama who teaches the profound path of the
vajra-yogas, inseparable from the Dharma King, Kunkhyen Chenpo
[Dolpopa], in the aspect of Vajradhara; or the lama and Taranatha
inseparable in the aspect of Vajradhara; or one's own precious root
lama, him or herself, in the aspect of Vajradhara. His body is blue,
holding in the right hand a vajra and in the left a bell, crossed over
his heart. His feet are seated in the vajra posture and adorned with
all the silk, bone and jewel ornaments. His body is endowed with the
98 I THE CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OF THE FouR l<AYAS

thirty-two excellent marks and eighty minor marks of a Buddha; his

speech is endowed with the melodious sixty aspects 134 and his mind
is endowed with the ten powers 135 and so on. He is the master of
auspicious and magnificent excellent qualities and possesses a face
that smiles with delight at you.
Around him are all the lineage lamas, and outside those are the
yidam deity assemblies from the six classes of tantra 13 6• Surrounding
those are all the Buddhas of the ten directions with a retinue of the
assembly of Bodhisattvas, and the Arya Hearers and Self-realisers.
They are externally surrounded by the glorious guardian of the tent
[the Kalacakra protector, Vajravega] and all the c;lakinis and dharma
protectors. One visualizes all these also as manifestations of the
precious, sacred Jama.
Whatever meditation and recitation of of the three [ritual texts]
one is doing, The Rain of Blessings; the Hook that Summons Realisations
and the General Root Lama, in terms of the teacher who teaches you
the Dharma, or the lama whose kindness protects, one sees them as
the actual Buddha with vast kindness. One should supplicate with
intense devotion to receive the empowerments; joining the meditation
together with the meaning.
After reciting the lineage supplication of guru yoga and the
seven-branch prayer [in the third General Guru Yoga sadhana] with
intense devotion and respect, the supplication is as follows. Due to
the condition of remembering their kindness and so on, with intense
devotion, one regards the lama as the actual embodiment of all the
Buddhas and the four kayas 137 themselves, and requests:
0 Precious, glorious lama, Lord of the Dharma, essential
embodiment of all the Buddhas; who liberates me from the
two obscurations and dangers [of samsara and nirvana].
I supplicate you to generate in my mindstream all the
experiences and realisations, without exception, of the vajra-
yogas.
 THI! PRl!LIMINARIES I 99

Similarly, one can addionally recite the following: [These italicised

words are from Taranatha's The Celestial Stairway 138]
The glorious, Master Lama; whose nature is the four kayas.
The glorious, master Lama,you, the unequalled and supreme refuge,
who provides supreme protection from the dangers and suffering of
peace and existence.
The glorious, master Lama, the unequalled and supreme leader,
who leads beings out from the lower realms to the higher realms; and
who guides and liberates those in the higher realms, leading them out
of peai;:eful abiding.
The glorious, master Lama, who teaches the path of liberation,
by the skilful means of the three vehicles that leads sentient beings,
without exception, to bliss.
The glorious, master Lama, the source of all realisations abiding
in one's mindstream, by teaching the skilful means of attaining all
the siddhis, without exception; the eight common siddhis 139 and the
supreme, uncommon siddhis of Mahamudra and so on.
The glorious, master Lama, who eliminates the darkness of
ignorance, the obscuration that clings to true existence, by teaching
the unmistaken meaning of profound emptiness, the emptiness of the
ultimate abiding reality.
Please inspire and empower me to generate in my mindstream the
power that makes one suitable for entry onto the profound path.
Bless me with the power to achieve realisation of the vajra-yogas,
instantly after giving up all the samsaric activities of body, speech and
mind.
Bless me that no obstacles arise in practice. In terms of the
'practice' of the profound path, these are the outer obstacles of the
elements and obstructing negative spirits; the inner obstacles of
agitating sicknesses of wind, bile, phlegm. The secret obstacles such
as conceptual thoughts contradictory to the Dharma.
Bless me that I accomplish the essence of the practice. This is
I 00 \ THE CHARIOT THAT TRANSPORTS ONE TO THI! KINGDOM OF THI! FOUR iu.YAS

the generation in one's mindstream of the attributes of primordial

awareness of the vajra-yogas; the essence of the practice and
accomplishment of the profound path of the vajra-yogas.
Bless me that/ thoroughly perfect the practice. Having accomplished
that, may I myself thoroughly bring to completion all the six-branches
of the path; quickly perfecting the path, stage by stage.
Bless me that I master the enlightened mind of loving-kindness and
compassion. This is the loving-kindness that wishes that I will make
all beings, who do not have temporary and ultimate bliss, become
endowed with that. It is the compassion that wishes that all beings,
who are not free from the two obscurations, or from the dangers of
existence and peace, may become free from all of them. And that one's
mindstream masters the uncontrived enlightened mind [ofBodhicitta]
that wishes to attain omniscience, in order to accomplish the benefit
of others, without exception.
Bless me to attain the power of the meditative absorption that
unites calm-abiding and special insight. This is a mind focused on
virtue, abiding one-pointedly in the meditative absorption of calm-
abiding, like the power and support of a mountain. Without that
abiding, without even a slight disturbance, bless me to attain the
power of meditative absorption that unites it together, as indivisible
essence, with the special insight of the superior view that analyses
each individual abiding reality.
Bless my mindstream with the birth of special experiences and
insights. These are the insights 140 of the profound path of the vajra-
yogas and the signs [special experiences] of having generated them in
the mindstream. Where these have not arisen, may the experiences of
signs of arisal appear and so on. May I attain the insight of the actual
path, and may those special experiences and insights arise in my
mindstream.
Bless me that I perfect the process of the profound path of the vajra-
yogas. May I quickly perfect the process of the six-branches of the
profound path of the vajra-yogas.
 THE PRELIMINARIES I 101

Bless me that I obtain in this life the ultimate realisation of

Mahamudra. May I attain in this degenerate era of short life-spans, the
supreme siddhi realisation of Mahamudra; the inseparable essence of
the ultimate union of both the enlightened mind of the immutable great
bliss that is free from all stains 141 without exception, and the kaya [of
the emptiness] endowed with all aspects142 •
One strongly supplicates like that. In terms of [the phrase]
'bestowing blessing' (byin brlabs) it means, 'bestowing' (byin) one's
mindstream, in dependence on the body, speech and mind of the lama,
with their excellent qualities and powers, that enable and empower
one to abandon the obscurations. By the strength (stabs) of that
bestowal, and strength of that power, one is able to train and transform
one's previous mindstream into meditative absorption (ting nge 'dzin)
and the mind of Bodhicitta; and purify the various obscurations. That
is the meaning of 'blessing' (brlab). 143

5.3 Receiving the Four Empowerments

In order for the blessings of the lama to enter into one's
mindstream, one receives the four empowerments. Visualise clearly
at the forehead of the precious lama, the nature of the Buddha vajra
body, a white Of!!. At the throat, the nature of the Buddha vajra speech,
a red ah. At the heart centre, the essence of the Buddha vajra mind,
a blue ht1171. At the navel, the essence of the Buddha vajra primordial
awareness, a yellow hob.
From the 0171 at the lama's forehead, white light rays stream out
and enter into one's own forehead, completely filling one's whole
inner body with white light rays, the essence of the vajra body. All the
obscurations of the body, such as killing and so on, are purified. The
vase of the female wisdom consort, aroused by desire when touching
her bosom nipple with one's hand, brings the bodhicitta at the crown
down to the forehead. By the power of yoga, one binds it a little there in
that place, and the meditative equipoise of bliss primordial awareness
of the ultimate nature of reality is generated. The placement of the
habitual tendency of these two in one's mindstream is the vase
 At the time of sleeping, focusing one's mind at one's heart centre
there is an eight-petalled lotus, in the middle of which abides the body
of the lama who smiles and looks pleased at you. From within that
state of heartfelt devotion and reverence, one goes to sleep.
 NOTES

1 In Vajrayana Buddhism, the iidibuddha (dang po'i sangs rgyas), is

the 'First Buddha' or the 'Primordial Buddha.' For an interesting
discussion of this concept in the Kalacakra literature, see WALLACE
2001: 17-18:
One of the most important concepts in the Kalacakra system
is that of the Adibuddha. Even though the concept of the
Adibuddha is not unique to the Kalacakratantra, it is most
emphasized and discussed in the Kalacakra literature .
..... The Kalacakra tradition's interpretation of the Adibuddha
is primarily based on the NamasamgTti's exposition of
Vajrasattva, who is Vajradhara ...... However, analysis of the
Kalacakra literature reveals that when the Kalacakra tradition
speaks of the Adibuddha in the sense of a beginningless
and endless Buddha , it is referring to the innate gnosis that
pervades the minds of all sentient beings and stands as the
basis of both samsara and nirvana. Whereas, when it speaks
of the Adibuddha as the one who first attained perfect
enlightenment by means of imperishable bliss, and when
it asserts the necessity of acquiring merit and knowledge in
order to attain perfect Buddhahood, it is referring to the actual
realization of one's own innate gnosis. Thus, one could say that
in the Kalacakra tradition, Adibuddha refers to the ultimate
nature of one's own mind and to the one who has realized
106 J THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR !v.vAs

the innate nature of one's own mind by means of purificatory

practices.
See also, HAMMAR 2009: 203-218.
2 The thirty-two Dharma Kings of Shambhala are the Seven
Dharmarajas (chos rgyal), who are:
1. Suchandra (z/a ba bzang po) c. 900 to 876 BC. Note: the
Kalacakra calculations put the life of Shakyamuni Buddha
quite a bit earlier than what is generally accepted, and the
Tibetans produced a number of divergent calculations of the
dates listed here.
2. Suresvara (lha'i dbang po) (876-776 BC) - Fond of Sentient
Beings.
3. Tejasvin (gzi brjid can) (776-676 BC) Bearer of the Dharma
Wheel and the Auspicious Conch.
4. Somadatta (z/a bas byin) (676-576) Lord of Speakers.
5. Suresvara (lha'i dbang phyug) (576-476) Destroyer of the City
of Delusion.
6. Visvamiirti (sna tshogs gzugs) (476-376) Conqueror of False
Leaders, Holding a Lotus.
7. Suresana (lha'i dbang ldan) (376-276) Cutter of Delusion,
Uprooter of Karma and Kiesha.
And the twenty-five Kalki kings (rigs ldan), meaning 'of one
caste' (the Vajrayana). The Kalki King is said to reside upon a
'Lion Throne' in Kalapa, the capital city of the Kingdom. For an
interesting discussion of the number of Kalki Kings, see HENNING
(http://www.Kalacakra.org/kings / skings2.htm):
There are some problems with the listing of the kalki-kings. The
general list given in Tibetan texts, and used in the series of pictures
shown here, contains 25 names, but the great Indian Kalacakra
teacher Vibhiiticandra pointed out to Tibetan colleagues that the
names of the 18th and 19th in this list, Hari and Vikram a, belonged
together as one name, Harivikrama. He also pointed out to them
that some Tibetan lists similarly split up the name of number 24 in
 NOTES I 107

the list into two names, Ananta and Vijaya. This persists to this day.
The advice of this great Kalacakra teacher was duly noted by
the Tibetans but in practice ignored, and their misreading of
the Sanskrit when translating into Tibetan was not corrected.
Accepting his advice would reduce the list to 24 kings, although
the predecessor to Cakri is in fact another by the name of Yasas,
and his inclusion would return the list to the correct count of
25. He is actually mentioned in a quotation from the Kalacakra
Miilatantra, but this has generally been ignored by Tibetan
writers. The additional error of splitting the name of Anantavijaya
would produce a list of 26, unless of course the second Yasas is
omitted, which was generally the case in Tibetan lists.
For a discussion of how the Kalacakra tantra was taught and
disseminated in India and Tibet, see also HENNING 2015: http://
www.Kalacakra.org/history/khistor2.htm. For more on the Kalki
King, Pundarika, see footnote 129 below.
3 Freedoms and fortunes of a precious human life [dal 'byor).
First, there are the freedoms from the eight states where there
is no opportunity to practise the Dharma ('da/ ba brgyad): hells,
preta realms, animals, long-life gods, uncivilized lands, incomplete
faculties, with wrong views, a buddha has not come.
4 The ten fortunes consist of the five individual fortunes
(rang 'byor) and five external fortunes (gzhan 'byor). The five
individual fortunes: born as a human, born in a central place,
having all the full senses, not having any wrong views or conduct,
to have faith in the Buddha's teachings (rang mir gyur, dbang po
tshang, chos dar ba'i yul dbus skyes, las kyi mtha' ma log pa, dad
pa yod paste rang 'byor Inga,). The five external fortunes: Buddha
came, he taught the Dharma, the teachings exist and flourish,
people are practising and teaching, support from the kindness of
others to practise (sangs rgyas Jig rten du byon, chos gsung, bstan
pa gnas, de la Jug pa yod, chos ston pa yod paste gzhan 'byor Inga
bcas, 'byor pa bcu'o).
108 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM oF THE FouR K,,vAs

5 The path of seeing (darsanamiirga; mthong lam) is the third

of the five paths. For both the Hinayana and the Mahayana it is
defined as follows: 'the path of seeing is the direct perception of
the truth of reality through non-conceptual samadhi concurrent
with intelligence that immediately follows supreme attribute.The
path of seeing is said to mark the point at which one becomes
an Arya, or a noble one. For more on the path of Seeing and
the other five Paths, see Guide to the Stages and Paths of the
Bodhisattvas by Patrul Rinpoche (translated by Lotsawa House).
6 The ten non-virtues are those of body, speech and mind. The
physical misdeeds are killing, taking what is not given, and
engaging in sexual misconduct (srog gcod, ma byin /en, mi gtsang
spyod). The verbal misdeeds are lying, divisive talk, harsh words,
and meaningless speech (rdzun smra ba, phra ma, tshig rtsub,
ngag 'cha/), The mental misdeeds are harboring covetousness, ill-
will, and wrong views (brnab sems, gnod sems, log /ta).
7 The four aspects of karma are: 1) intention, 2) action 3) successful
completion and 4) rejoicing. The six types of cause (.~aghetu; rgyu
drug) are the basis on which all conditioned things arise. They
are: efficient cause (kara,:iahetu; byed pa'i rgyu); coemergent
cause (sahabhuhetu; /han cig 'byung ba'i rgyu); cause similar to its
result (sabhagahetu; ska/ pa mnyam pa'i rgyu); concomitant cause
(sarriprayuktahetu; mtshungs par ldan pa'i rgyu); omnipresent
cause (sarvatragahetu; kun tu 'gro ba'i rgyu); ripening cause
(vipakahetu; rnam par smin pa'i rgyu).
8 Five types. of result ('bras bu Inga) ripened result (rnam smin
'bras), result concordant with the cause (rgyu mthun 'bras), result
of separation (bra/ 'bras), result of doing the act (byed 'bras),
dominant result (bdag 'bras).
9 According to Chokyi Nangwa Rinpoche, we can't say hells exist or
not but Buddha said they do exist. It is something created by our
mind. What constitutes these hells are the three main afflictions
and all beings are accumulating them, through enegaing these
afflictions. As humans we don't have the same karmic perception,
 NOTES I 109

we are made from the same blood, bones etc. But we don't have
the same perceptions. Hell beings who have the same kind of body
see things in a similar way. The reason why is because we have
accumulated different kinds of causes, there is the way things
appear (snang tshu[J and the way things actually are (gnas tshu[J.
So for example, there are people with jaundice who see objects as
yellow. Or for a hungry ghost tea looks like pus, whereas for a hell
being it looks like molten metal, for a god, it looks like ambrosia.
There are eighteen hells, the hot hells, the cold hells and the
neighbouring and uncertain hells, eighteen.
10 Eight Hot Hells (a~ta u~i:ia naraka; tsha dmyal brgyad)
1. Reviving Hell (sarr}iva; yang sos)
2. Black Line Hell (kalasutra; thig nag)
3. Crushing Hell (sarrghata; bsdus Jams)
4. Howling Hell (raurava; ngu 'bod)
5. Great Howling Hell (maharaurava; ngu 'bod che ba)
6. Heat Hell (tapana; tsha ba)
7. Intense Heat Hell (pratapana; rab tu tsha ba)
8. Hell of Ultimate Torment ( avfci; Wyl. mnar med)
11 The Reviving Hell, has ground made of hot iron heated by an
immense fire. Beings in this Hell appear fully grown, already in
a state of fear and misery. As soon as the being begins to fear
being harmed by others, their fellows appear and attack each
other with iron claws and hell guards appear and attack the
being with fiery weapons. As soon as the being experiences an
unconsciousness like death, they are suddenly restored to full
health and the attacks begin again. Other tortures experienced
in this Hell include: having molten metal dropped upon them,
being sliced into pieces, and suffering from the -heat of the
iron ground. Life in this Hell is 1.62 x 10 12 years long. It is said
to be 1,000 yojanas beneath Jambudvipa and 10,000 yojanas
in each direction (a yojana being 7 miles, or 11 kilometres).
https: //en.wikipedja,org/wiki /Naraka (Buddhism) - cite note-
morgan2010-7
110 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS

12 The Black Line Hell, includes the torments of Reviving Hell. In

addition, black lines are drawn upon the body, which hell guards
use as guides to cut the beings with fiery saws and sharp axes. Life
in this Hell is 1.296xl0 13 years long.
13 The Crushing Hell, is surrounded by huge masses of rock that
smash together and crush the beings to a bloody jelly. When
the rocks move apart again, life is restored to the being and the
process starts again. Life in this Hell is 1.0368xl0 11 years long.
14 In each of the four directions surrounding the Hell of Ultimate
Torment, there are four neighbouring hells, Yogacarabhumisastra
of Asangha and Abhidharmakosabhasyam of Vasubandhu, also
describe the surrounding (or neighbouring) hells (ustadas) which
are attached to the previous eight great hells, at each of their four
exits.
15 The Fiery Trench (Kukulam; me ma mur gyis obs): When beings
emerge from one of the eight hot hells, they see something which
looks like a shady trench, but when they enter it, thinking that
they finally found a place for hide, they discover that it contains
a fire that reaches to their knees. This consumes their skin, flesh
and blood when they put their feet in there, but reappears when
they take it out.
16 Putrid Swamp of Rotting Corpses Hell (kur:iapam; ro myags 'dam):
When they emerge from that trench, they see a river and urged
by thirst they rush toward it, only to realize it is in fact, a mire of
excrements and putrescent corpses of humans and animals, filled
with all kinds of water beasts and worms with iron beaks which
devour them.
17 The Plane of Razor Blades (Ksuramarga, spu gri'i thang). When
they emerge from that swamp they see green plain but when they
arrive there, they realize that the grass is composed of sharp razor
blades which pierce their feet to the bone. This also heals itself
when they raise their feet, and is cut again when they step on the
grass.
 NOTES I 111

18 The Forest of Swords (Asipattravana, ral gri lo ma'i nags tshal):

When they escape from that place, they rush toward a beautiful
forest, which when they get there is revealed that the leaves of the
trees are swords which grow on their metal branches. When the
wind blows, those swords fall on those beings and cut them into
little pieces, which are then devoured by the infernal dogs. When
nothing remains of their bodies, they reappear and are cut again
and again.
19 Salmali trees (Ayahsalmallvana, shal ma'i sdong po): Then the
beings arrive at the foot of a hill with Salmali trees. At the top of
this hill they see their former lovers, with whom they performed
sexual misconduct, calling on them. Filled with the desire to be
reunited with them, they start climbing, but the leaves of the trees
point downwards and are piercing their flesh. When they reach
the top, instead of their loved ones they are met by birds with iron
beaks which tear out and eat their eyes. Then they see again their
loved ones calling on them from the foot of the hill. Down they
go and now the leaves turn upward, stabbing them in all places
of the body. When finally they reach the object of their desire,
it turns into a hideous metallic women or men who embrace
them and start eating them alive. As Vasubandhu points in his
Abhidharmakosabhasyam, the Plain of Razor Blades, the Forest of
Swords and the hill with Salmali trees constitute a single utsada
or neighboring hell because they have in common punishment
through injury.
20 When the beings finally emerge from the hill with Salmali trees,
they reach the river Vaitarani, of boiling water and burning ashes,
which encircles the great hell. Master Vasubandhu describes their
sufferings there:
On both sides of the river there are persons armed with swords,
lances and javelins, who push back the damned who would get
out. Whether they plunge into the water or emerge, whether
they go up or down the current, whether they traverse in the
110 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR lv.YAS

12 The Black Line Hell, includes the torments of Reviving Hell. In

addition, black lines are drawn upon the body, which hell guards
use as guides to cut the beings with fiery saws and sharp axes. Life
in this Hell is 1.296xl0 13 years long.
13 The Crushing Hell, is surrounded by huge masses of rock that
smash together and crush the beings to a bloody jelly. When
the rocks move apart again, life is restored to the being and the
process starts again. Life in this Hell is l.0368xl0 14 years long.
14 In each of the four directions surrounding the Hell of Ultimate
Torment, there are four neighbouring hells, Yogacarabhiimisastra
of Asangha and Abhidharmakosabhasyam of Vasubandhu, also
describe the surrounding (or neighbouring) hells (ustadas) which
are attached to the previous eight great hells, at each of their four
exits.
15 The Fiery Trench (Kukulam; me ma mur gyis obs): When beings
emerge from one of the eight hot hells, they see something which
looks like a shady trench, but when they enter it, thinking that
they finally found a place for hide, they discover that it contains
a fire that reaches to their knees. This consumes their skin, flesh
and blood when they put their feet in there, but reappears when
they take it out.
16 Putrid Swamp of Rotting Corpses Hell (kuQapam; ro myags 'dam):
When they emerge from that trench, they see a river and urged
by thirst they rush toward it, only to realize it is in fact, a mire of
excrements and putrescent corpses of humans and animals, filled
with all kinds of water beasts and worms with iron beaks which
devour them.
17 The Plane of Razor Blades (Ksuramarga, spu gri'i thang). When
they emerge from that swamp they see green plain but when they
arrive there, they realize that the grass is composed of sharp razor
blades which pierce their feet to the bone. This also heals itself
when they raise their feet, and is cut again when they step on the
grass.
 NOTES I 111

18 The Forest of Swords (Asipattravana, ral gri lo ma'i nags tshal):

When they escape from that place, they rush toward a beautiful
forest, which when they get there is revealed that the leaves of the
trees are swords which grow on their metal branches. When the
wind blows, those swords fall on those beings and cut them into
little pieces, which are then devoured by the infernal dogs. When
nothing remains of their bodies, they reappear and are cut again
and again.
19 Salmali trees (Ayahsa/mallvana, sh al ma'i sdong po): Then the
beings arrive at the foot of a hill with Salmali trees. At the top of
this hill they see their former lovers, with whom they performed
sexual misconduct, calling on them. Filled with the desire to be
reunited with them, they start climbing, but the leaves of the trees
point downwards and are piercing their flesh. When they reach
the top, instead of their loved ones they are met by birds with iron
beaks which tear out and eat their eyes. Then they see again their
loved ones calling on them from the foot of the hill. Down they
go and now the leaves turn upward, stabbing them in all places
of the body. When finally they reach the object of their desire,
it turns into a hideous metallic women or men who embrace
them and start eating them alive. As Vasubandhu points in his
Abhidharmakosabhasyam, the Plain of Razor Blades, the Forest of
Swords and the hill with Salmali trees constitute a single utsada
or neighboring hell because they have in common punishment
through injury.
20 When the beings finally emerge from the hill with Salmali trees,
they reach the river Vaitarani, of boiling water and burning ashes,
which encircles the great hell. Master Vasubandhu describes their
sufferings there:
On both sides of the river there are persons armed with swords,
lances and javelins, who push back the damned who would get
out. Whether they plunge into the water or emerge, whether
they go up or down the current, whether they traverse in the
112 I THE CHARIOT THAT TRANSPORTS ONE TO THE KtNGDOM OF THE FOUR l<AYAS

two directions or are tossed about, the damned are boiled and
cooked, as the grains of sesame or corn poured into a cauldron
placed over the fire.
Abhidharmakosabhasyam, English translation by Leo M. Pruden;
Berkeley, Calif, Asian Humanities Press, 1991; vol 2, p.458.
21 The Eight Cold Hells [grang dmyal brgyacfJ are the:
1. Hell of Blisters (chu bur can)
2. Hell of Burst Blisters (chu bur rdol ba)
3. Hell of Clenched Teeth (so tham pa)
4. Hell of Lamentations (a chu zer ba)
5. Hell of Groans (kyi hud zer ba)
6. Hell of Utpala-like Cracks (utpala /tar gas pa)
7. Hell of Lotus-like Cracks (pad ma /tar gas pa)
8. Hell of Great Lotus-like Cracks (pad ma chen po /tar gas pa)
22 The word Jambudv1pa literally refers to 'the land of Jam bu trees'
where jambu is the name of the species (also called Jambul or
Indian Blackberry) and dvfpa means 'island' or 'continent'.
23 This is a standard Tibetan volume measure equal to about 25-30
lbs.
24 The Temporary Hells (priir;Jesikanakara; nye tshe ba'i dmyal ba).
25 The Sanskrit term pre ta means' departed, deceased, a dead person',
from pra-ita, literally 'gone forth, departed'. In Classical Sanskrit,
the term refers to the spirit of any dead person, but especially
before the obsequial rites are performed, but also more narrowly
to a ghost or evil being. The pretas who move through space
include spirits such as the tsen, gyalpo, shindre, jungpo, mamo,
and thedrang.
26 These obstructions are: (1) having later obstructions; (2)
having present obstructions; (3) having both later and present
obstructions. Patrul Rinpoche states that there are those suffering
from external obscurations, those suffering from internal
obscurations those suffering from specific obscurations.
27 Gyalpo (rgyal po) normally means 'King' but it is also the name
 NOTES \ 113

for a certain type of 'arrogant king-like spirit', who are often

associated with a particular area or even a particular family; they
may function as protectors, or they may be harmful. Their leader
is the great protector Pehar. They can be clairvoyant, and are
sometimes consulted by oracles, including the most important of
Tibetan oracles, the Nechung Oracle, who is possessed by Pehar
himself when consulting him.
28 Chokyi Nangwa Rinpoche states that these rituals have to be done
out of compassion, not out of wanting to harm them. They are
done for the sake of Dharma. Whoever does it they should be a
real mantra practitioner who can really overcome them.
29 The nagas are the followers of Virupak~a one of the Four Great
Lineage Kings who guards the western direction. They act as a guard
upon Mount Sumeru, protecting the devas of Trayastri111sa from
attack by the asuras.
30 The four kinds of birth: [1] womb (ngal nas skye ba), [2] egg (sgo
las skye ba), [3] heat and moisture (drod gsher las skye ba), [4]
miraculous ('phrul skye). Chokyi Nangwa Rinpoche states:
From a miraculous birth, one doesn't need a mother or father,
they are born into flowers or stones. Egg births, sometimes have
a mother and father. sometimes they don't. Warmth and moisture
also do not need parents.
31 Asura; Iha ma yin. I have translated this term as 'lesser god' instead
of the more common 'demi-god' This is because they are gods, see
Jamgon Kongtrul (ibid. 2003, 140):
The Tibetan term for demi-god, Iha min, is derived from
the [Sanskrit] asura, meaning 'deprived of the essence.'
The demigods are said to lack the ambrosia of the gods.
Alternatively, sura means 'god,' to which the negative particle a
is affixed to imply inferiority, [i.e., less than a god].
32 Chakravarti (cakravartin) is a Sanskrit term used to refer to an
ideal universal ruler who rules ethically and benevolently over
the entire world. Such a ruler's reign is called sarvabhauma. It
114 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR K.i.YAS

is a bahuvrihi, figuratively meaning 'whose wheels are moving',

in the sense of 'whose chariot is rolling everywhere without
obstruction'. It can also be analysed as an 'instrumental bahuvrihi:
'through whom the wheel is moving' in the meaning of 'through
whom the Dharmachakra ('Wheel of the Dharma) is turning'
(most commonly used in Buddhism). A Cakravarti King is a king
who rules all of the great continents of earth. The King wins all
of the continents with peace. Since he's virtuous, seven miracle
treasures appear including a large wheel spinning in the sky. King
and his army can travel anywhere with that spinning wheel in the
sky. He travels over the world and teaches all kings how to rule
with peace Dasavidha-rajadhamma. He can travel to the lower
heaven realms with the power of the wheel if he wants. Cakravarti
king only appears when humans are virtuous and long lived.
33 zag bcas nyer fen gyi phung po, the five aggregates that perpetuate
defilements.
34 See footnote 21.
35 Sometimes referred to as the 'two truths' in English, this is the
conventional and ultimate reality.
36 Chogle Namgyel (phyogs las rnam rgyal), who is also known by the
name Chokyi Gyelpo (chos kyi rgyal po), was born in the western
region of Ngari (mnga' ris) in 1306. In 1325, Chokle Namgyel
studied at the great monastery of Sakya (sa skya) and also at
Drakram (brag ram dgon). He was an important representative
of the Jonang School of Tibetan Buddhism, who later became a
major student of D6lpopas and a teacher of Tsongkhapa (1357-
1419) and a representative of the doctrine of the Shentong (gzhan
stong), a doctrine for emptiness. For more on his life story see
Cyrus Stearns, 'Chokle Namgyel,' Treasury of Lives, http://
treasuryoflives.org/biographies /view/ Chokle-N amgyel/2 812.
37 Sukhavati, or the Western Paradise, (bde ba can) refers to
the western pure land of Amitabha in Mahayana Buddhism.
The Sanskrit sukhavati (sukhavati) is the feminine
 NOTl!S I 115

form of sukhavat ('full of joy'; 'blissful'), from sukha ('delight, joy')

and -vat ('full of).
38 Beryl is a mineral stone. Well-known varieties of
beryl include emerald and aquamarine. Naturally
occurring, hexagonal crystals of beryl can be up to several meters
in size, but terminated crystals are relatively rare. Pure beryl is
colorless, but it is frequently tinted by impurities; possible colors
are green, blue, yellow, red (the rarest), and white.
39 Eight Great Bodhisattvas, or 'Eight Close Sons' (a~ta utaputra; nye
ba'i sras brgyad) are the main bodhisattvas in the retinue of Buddha
Shakyamuni: Maiijushri (Jam dpal dbyang), Avalokitesvara (spyan
rasgzigs), Vajrapai:ii (phyag na rdo rje), Maitreya (byams pa'i mgon
po), Kshitigarbha (sayi snying po or sa'i snying po), Akashagarbha
(nam mkha'i snying po), Sarvanivaranavishkambhin (sgrib pa
thams cad rnam parse/ ba), Samantabhadra (kun tu bzang po).
Each fulfils a particular role to help beings. Symbolically they
represent the pure state of the eight consciousnesses.
40 Maiijusri is a bodhisattva associated with prajiia (insight) he is
also a yidam. His name means 'Gentle Glory' in Sanskrit. Maiijusri
is also known by the fuller name of Maiijusrikumarabhuta, literally
'Mafijusri, Still a Youth' or, less literally, 'Prince Mafijusri'.
41 This is the wrathful form of Kalacakra, known as Vajravega (rdo
rje shugs). This deity features in the main Kalacakra meditation
practice in two areas: the protective sphere meditation near the
beginning of such practices, and then during the main generation
process ofKalacakra he radiates out from the commitment-beings
to attract the awareness-beings. For more on this deity see Edward
Henning's description at http://www.Kalacakra.org/mandala/
domchen.htm
42 Vaisravai:ia (rnam thos sras) is the name of one of the Four Divine
Kings. In Tibet, Vaisravafja is considered a dharma protector in
the retinue of Ratnasambhava. He is also known as the King of the
North. As guardian of the north, he is often depicted on temple
116 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS

murals outside the main door. He is also thought of as a god of

wealth. As such, Vai.fravarya is sometimes portrayed carrying
a citron, the fruit of the jambhara tree, a pun on another name
of his, Dzambhala. The fruit helps distinguish him iconically from
depictions of Kuvera. He is sometimes represented as corpulent
and covered with jewels. When shown seated, his right foot is
generally pendant and supported by a lotus-flower on which is
a conch shell. His mount is a snow lion. It is said that Tibetan
Buddhists consider Dzambhala's sentiment regarding wealth to
be providing freedom by way of bestowing prosperity, so that one
may focus on the path or spirituality rather than on the materiality
and temporality of that wealth.
43 Dharma protectors and guardians are comprised of three classes:
1) the male class (pho rgyi.td); 2) the female class (mo rgyud); 3)
the non-dual (neuter) class (gnyis med ma ning gi rgyud).
44 A common Tibetan grouping of Dharmapala (Dharma Protectors)
is 'The Eight Dharmapalas' (drag gshed), who are understood to
be the defenders of Buddhism. They are supernatural beings with
the rank of bodhisattva who 'are supposed to wage war without
any mercy against the demons and enemies of Buddhism'. The
Eight Dharmapalas are: Varna (gshin rje), the god of death;
Mahakala (nag po chen po or mgon po), the Great Black One;
Yamantaka (gshin rje gshed; rdo rje Jigs byed), the conqueror of
death; Vaisravar:ia (rnam thos sras), the god of wealth; Hayagriva,
the Horse-necked one, Palden Lhamo (dpal ldan Iha mo), female
protectress of Tibet, White Brahma or (tshangs pa); Begtse, a
war goddess from Mongolia.
45 These lines in italics can be found in Taranatha's sadhana text
on the Kalacakra Preliminaries, 'The Celestial Stairway: The
Preliminary Practises of the Profound Path of the Vajra-Yogas'
(published by the Kalacakra Meditation lnsititute in 2017, see
Bibliography).
46 Taranatha talks more extensively about this training in Bodhicitta
in his Supplementary Commentary on Seeing what is Meaningful
 NOTES I 117

(see Bibliography). As for the seven-points of the cause and

effect training, one begins by meditating on equanimity and then
proceeds through the following steps: 1. Recognising all sentient
beings as one's mother; 2. Recognising the kindness of mother
sentient beings; 3. Repaying their kindness; 4. Affectionate love;
5. Great compassion; 6. The extraordinary intention; 7. Bodhicitta.
47 In other texts, Buddha talks about it being for happiness of
beings, In the Ornament of Realisation he talks about being for the
benefit of other beings. There are twenty-five kinds of Bodhicitta
explained.
48 In The Ornament of Realisations (Abhisamayalamkara, mNgon-
rtogs rgyan), Maitreya explains the stages for making progress
on the spiritual path to reach liberation and enlightenment.
For all practitioners, progress is in terms of the five paths
(paficamarga; /am-Inga), referring to five levels of mind we achieve
that serve as pathways leading to liberation and enlightenment.
These five paths are: the path of accumulation (sambharamarga,
tshog lam); the path of joining (also called 'engagement' or
'junction') (prayogamarga, byor lam); the path of seeing (or
'insight') (darsanamarga, mthongs lam); the path of
meditation (or 'cultivation') (bhavanamarga, sgom lam); the path
of no-more-learning (asaik~amarga, mi slob pai'i lam). These
five paths incorporate the entire spiritual journey, as described
in the Mahayana, from its very beginnings with the taking of
the bodhisattva vow and the generation of relative bodhicitta, up
until its culmination at the stage of complete enlightenment.
49 The Ten Bodhisattva Bhfimi (byang chub sems dpa'i sa) are the
ten stages on the Mahayana bodhisattva's path of awakening. The
Sanskrit term bhiimi literally means 'ground' or 'foundation'. Each
stage represents a level of attainment, and serves as a basis for
the next one. Each level marks a definite advancement in one's
training, that is accompanied by progressively greater power and
wisdom. The Avata'!lsakasiitra refers to the following ten bhiimis:
118 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR KAYAS

1. The first bhiimi, the Very Joyous. (pramuditii), in which one

rejoices at realizing a partial aspect of the truth;
2. The second bhiimi, the Stainless. (vima/ci), in which one is
free from all defilement;
3. The third bhiimi, the Light-Maker. (prabhiikariJ, in which
one radiates the light of wisdom;
4. The fourth bhiimi, the Radiant Intellect. (arci$mati), in which
the radiant flame of wisdom burns away earthly desires;
5. The fifth bhiimi, the Difficult to Master. (sudurjayii), in which
one surmounts the illusions of darkness, or ignorance as the
Middle Way;
6. The sixth bhiimi, the Manifest. (abhimukhi) in which
supreme wisdom begins to manifest;
7. The seventh bhiimi, the Gone Afar. (durarrigamii), in which
one rises above the states of the Two vehicles;
8. The eighth bhiimi, the Immovable. (acalii), in which one
dwells firmly in the truth of the Middle Way and cannot be
perturbed by anything;
9. The ninth bhiimi, the Good Intelligence. (scidhumatiJ, in
which one preaches the Law freely and without restriction;
10. The tenth bhiimi, the Cloud of Doctrine. (dharmameghii), in
which one benefits all sentient beings with the Law (Dharma),
just as a cloud sends down rain impartially on all things.
50 Mental factors (caitasika; sems 'byung), in Buddhism, are
identified within the teachings of the Abhidhamma (Buddhist
psychology). They are defined as aspects of the mind that
apprehend the quality of an object, and that have the ability to
color the mind. Within the Abhidhamma, the mental factors are
categorized as formations (sarikhiira) concurrent with mind
(citta). Alternate translations for mental factors include 'mental
states', 'mental events' and 'concm_nitants of consciousness'.
51 Meditative equipoise (dhyiina; bsam gtan), the fifth of the six
paramitas, is defined as the capacity to remain undistracted. It
 NOTES \ 119

is the topic of the eighth chapter of the Bodhicharyavatara (The

Bodhisattva's Way of Life) by Shantideva. The four meditative
concentrations are the four abodes of the form realm. See
Appendix A for the names of the abodes.
52 According to Rinpoche, in order to give rise to this power of regret
in a genuine manner, we need to develop certainty and confidence
in the result of our negative actions. This result is suffering in its
many forms and ifwe have this certainty then naturally the power
of regret arises. Through the fear that comes from contemplating
our negative actions, this mind of the fear of suffering has the
power to give rise to regret in our minds. When the teachings are
presented as a set of rules of what you should do and what you
should not do, it is as though the Buddha is teaching a child not
to play with fire and so on, it comes across as a command, but the
meaning behind it is that it is something that will definitely harm
you. This is the purpose of the instructions, not just to do what
you are told because Buddha says so.
53 The visualisations are basically the same as in Taranatha's Seeing
the Meaningful root text, but it is explained in a slightly different
way. The words that we recite for the preliminary practices are
similar and here we associate the visualisation with those words
but the visualisation is slightly more extensively explained.
54 For the sessions, one begins with the supplication to the lineage
masters, which is followed by the sections on refuge, bodhicitta
and the four irnmeasurables and after that one begins the practice
ofVajrasattva.
55 At the tips of the light rays are offering goddesses who are holding
all kinds of different wonderful offerings which they make to all
the buddhas and bodhisattvas in the ten directions. We think that
through this offering we accumulate merit. Furthermore, this
light fills all samsara and nirvana, spreads and touches all sentient
beings of the six realms and purifies them of their negative actions
and obscurations.
120 I THE CHARIOT THAT TRANSPORTS ONE TO THI! KINGDOM OF THE FOUR K.i.YAS

56 The curved knife held by Vajragharvi is the knife that cuts through
the ignorance of samsara. The meaning of the vajra is the method
of great bliss and the bell is emptiness. In the mother's left hand
is a cupala, or skull cap. When Heruka holds a skullcap it is filled
with blood, but here it is filled with nectar representing all of the
causes and the suffering of the afflictions, which are completely
eliminated by being drunk by the deities.
57 Here in Bamda Gelek's text, and also Taranatha's, it is taught
that both are adorned with both jewel and bone ornaments but
according to Chokyi Nangwa Rinpoche there is another tradition
that the mother has bone and the father has jewel, but this is not
an important difference. These ornaments of bone and jewels are
only found on the Sambogakaya forms of the Buddha and they are
not just ornaments, they all have specific meanings. They are not
just there to make the deity look good, they represent the inner
qualities of the Buddha. Of course when we look at them they do
beautify the forms, just as the inner qualities of the realisations
of the Buddhas beautify the Buddhas. But why bones and jewels?
There are two reasons why bones and precious gems are used.
Firstly, in our ordinary world we think of gems as being very
precious and valuable, and for the bones they represent something
else that is precious, which is our family lineage. The bones also
represent death and impermanence, which reminds us of one of
the truths of the way samsara is, that of impermanence. There are
many teachings that go into specific detailed explanations of the
meaning of each of the ornaments, but in general they represent
the qualities of abandonment and realisation. The Buddha's
qualities are often categorised into these two: what the Buddha
has abandoned and what the Buddha has realised, for instance the
quality of bodhicitta is one of these qualities that the Buddha has
realised.
58 We visualise Vajrasattva as Heruka, which means that he is
unclothed. He wears neither lower nor upper garments. The
 NOTl!S I 121

father Vajrasattva has his legs in the vajra posture. The mother
is in the padma, or lotus posture, with her legs around the father
embracing him and the soles of her feet are touching together at
his back
59 The father and the mother are in union at the secret gates, the
father is representing great bliss and the mother is representing
emptiness. They are shown in complete union: the union of bliss
and emptiness, otherwise known as the union of great bliss and
primordial awareness. In the text, it says they their minds are
intoxicated with great bliss by the union. The intoxication is filling
them, the bliss has always been present and always filling them
and so the union is completely pervading their consciousness.
Here it is important to understand that this is symbolising that
on the path it is necessary to have the union of the method of
the father and the wisdom of the mother which is the union of
these qualities of great bliss and emptiness. We are meditating
to achieve this union, the result of which is Buddhahood. So this
union is a symbol of Buddhahood. It is a union that has existed
since beginningless time, it has always been present, it is not
something that we are newly generating. Through the practice
of meditating on the path we wish to eventually manifest this
union when we become a Buddha. It is already present but not
manifest until the path leads us there. It has nothing to do with
the kleshas, the afflictions in the world of attachment between
man and woman. It is represented this way because, in the world
we know, nobody can come into existence without both the father
and the mother, so it is an image that we understand in this way.
We understand the necessity of having both the father and the
mother. So when we apply this image to the path of the Buddha it
shows us that these two opposites are in complete union.
The father and the mother in union this way has the profound
meaning of the union of great bliss and emptiness, both as the
path itself and the result of Buddhahood. It is through practising
122 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR lv.v,1.s

the union of these two aspects on the path that we realise

them fully at the end of the path when we become Buddha. It is
important to understand that they are represented as two here
because they can be spoken about as two, but ultimately they
are not two they are one thing and these are aspects of that. You
can think of them as different but it is one body of union. The
reason it is represented here as tw·o is because that is the way
we see things. The Buddhas benefit us by teaching us through
appearances that we can understand. We see things this way so
Buddhahood is represented in this manner as having two aspects.
We must understand this meaning clearly because otherwise it
is a big mistake. The inseparable union of these two aspects has
existed since beginningless time. There is only one essence, or
nature, there is only one and it has existed since beginningless
time as the inseparable union of these two aspects. So when we
want to think about it with our habitual appearances it is easy for
us to think about it as two aspects in union, but remember it has
nothing to do with the affliction of desire.
60 According to Rinpoche, in the text the OM is said to be in the head
of the father, but it is also in the mother. It is white and in the
middle of the head, inside the head at the level of the forehead. It
wouldn't be seen from the outside. Here there are no channels to
visualise but the OM is in the centre of the head. Vajrasattva here
is in a light body, it is not solid or made of flesh and blood and in
the centre is this syllable.
61 It dissolves into the great Golden Ground (Great Jambudvipa).
Chokyi Nangwa Rinpoche says there is another way of doing the
visualisation where the negativities go into the mouth ofYama the
lord of death, or the spirits of the land that we have a debt to, they
go into their open mouths.
62 According to Rinpoche, during the whole process of the descent
of nectar the most important thing is the power of regret and
the power of resolve, which are put together in the prayer of
 NOTES I 123

confession and the promise not to repeat. The Tibetan word for
'remorse' (mtho/ ba) is when we openly admit the faults we have
incurred or negative actions that we have done. Confession (bzhag
pa) is the aspect of saying that all this negativity is really not okay,
then we give rise to regret, the fear of the results of having done
it and we vow never to do it again. The second part, therefore,
includes both the regret and the vow never to do it again. We
cannot just say the words 'oh please purify me', in a shallow way.
We need the strong feeling of regret and resolve, all four powers
must be present. It is only if all these are there that purification
will happen. The four powers can be seen in other contexts too,
such as refuge: during the practice of prostration the power of
support would be the three jewels; and the power of applying the
remedy, the action, would be the recitation of the refuge practice
and the prostrations themselves.
63 Here I have used the Sanskrit mantra with diacritics, and not the
Tibetan version. I have based it on the version from the interesting
and useful article 'The Hundred Syllable Vajrasattva Mantra' by
Dharmacari Jayarava at http://www.westernbuddhistreview.
com/volS/vajrasattva-mantra.pdf.
64 JAYARAVA states that:
The vajra was the weapon of Indra who, like the Greek Zeus,
hurled thunderbolts at his enemies and was sometimes called
Vajrapar:ii (thunderbolt wielder). The word (as Pali vajira) is
not unknown in this sense in early Buddhist texts but in Tantra
it is very prominent, and by this time also means 'diamond',
and metaphorically 'reality'. It's difficult to translate vajra in a
way that conveys what is intended and for that reason it's often
left untranslated.' I also think it is better to keep the words
'Vajra Heruka' here.
65 According to JAYARAVA:
The phrase samayamanupalaya could be either samaya
manupalaya or samayam anupalaya. Both are commonly seen
124 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR IO.VAS

and the former is a traditional Tibetan approach, but samayam

anupalaya is a natural Sanskrit sentence with samayam (in the
accusative case) being the object of the verb anupalaya. Anu
+ v'pal means 'preserve' and anupalaya is the second person
singular imperative. Samayam means 'coming together' or
'meeting' and is used in the sense of 'coming to an agreement'.
As a technical term in Tantric Buddhism it specifically refers
to agreements the practitioner takes on when receiving
abhi~eka. These agreements are sometimes referred to as a
vow or pledge. To preserve an agreement is to honour it, so
vajrasattva samayam anupalaya means: 'O Vajrasattva honour
the agreement', or 'preserve the coming together' - the coming
together of Buddha and disciple, or of guru and cela.
66 According to JAYARAVA:
The verb here is upati~tha a passive past-participle from upa
+ v'stha 'stood near, was present, approached, supported,
worshipped; revealed one's self or appeared'. So the phrase
means 'manifest as Vajrasattva'.
67 According to JAYARAVA:
First we have 'be di;c;lhaJ:i' 'firm, steady, strong'. The sandhi rule
is that an ending with aJ:i changes to o when followed by bha:
so di;c;lhaJ:i > di;c;lho. D,:c;lho me bhava means 'be steadfast for
me'.
68 There are a series of phrases with the verb bhava which is the
second person singular imperative of v'bhii 'to be'. They also
contain the particle me which in this case is the abbreviated form
of the 1st person pronoun in the dative 'for me'. The form then is
'be X for me'.
69 According to JAYARAVA:
Suto~yaJ:i is a compound of the prefix su- meaning 'well, good,
complete' and to~ya from v'tu~ 'satisfaction, contentment,
pleasure, joy'.
70 According to JAYARAVA:
 NOTES I 125

Here the Tibetan that is used is chags pa, which means lust and
passion. AnuraktaJ:i is anu + rakta. Rakta is a past-participle
from -Jraiij and the dictionary gives 'fond of, attached, pleased'.
In his seminar on the mantra Sangharakshita suggests
'passionate' and this seems to fit better with -Vraiij which
literally means 'to glow red, or to redden'. We can translate
anurakto me bhava as 'be passionate for me', or as Sthiramati
suggests 'love me passionately'.
71 The Tibetan term that is used here is dngos grub which is normally
translated as 'attainment' or 'accomplishment'. According to
JAYARAVA:

Prayaccha is a verb from the root -Vifj 'to desire, to wish' and
means 'to grant'. (-Vifj forms a stem iccha; and pra + iccha
> prayaccha - which is also the second person singular
imperative). Sarva is a pronoun meaning 'all, every, universal'
and siddhi is a multivalent term which can mean 'magical
powers, perfection, success, attainment'. So sarvasiddhif!l me
prayaccha must mean 'grant me every success' or 'give me
success in all things'. Note that sarvasiddhil!I is an accusative
singular so it can't mean 'all the attainments' (plural).'
72 According to JAYARAVA:
The next line is somewhat longer and more complex:
sarvakarmasu ca me cittaf!l sreyab kuru. Ca is the connector
'and', which indicates that we should take this phrase with
the previous line. Sarvakarmasu is a locative plural. The
locative case is being used to indicate where in time and space
the action takes place. Sarva we saw just above and karma
means action - so this word means 'in all actions'. Me here is
a genitive 'my'. Cittarri is mind and is in the accusative case, so
it is the object of the verb kuru which is the 2.p.s. imp of -Vki;-
'to do, to make'. Sreyah is from sri which has a wide range of
connotations: 'light, lustre, radiance; prosperity, welfare, good
fortune, success, auspiciousness; high rank, royalty'. I think
126 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR MYAS

'lucid' would be a good choice in this case. It is the comparative

so it means 'more sri'. Putting all this together we find that
sarvakarmasu ca me cittal]'l sreyab kuru huf!l means 'and in all
actions make my mind more lucid!'
73 The four joys (catvarimudita; dga' ba bzhi) are four increasingly
subtle experiences of bliss-emptiness connected with the
advanced practices of tsa-lung; they transcend ordinary feelings
of joy or pleasure. They are:
1. joy ( mudita; dga' ba),
2. supreme joy ( pramudita; mchog dga'),
3. special joy ( vise~amudita; khyad dga') and
4. innate joy ( sahajamudita; than skyes kyi dga' ba).
They are experienced when the white bodhicitta drop, (also
called white essence), ascends from the lowest chakra to the
navel, heart, throat, and crown chakras.
74 Bamda Gelek states chos nyid (dharmata) here suggesting that he
sees it as interchangeable with the word chos sku (dharmakaya]
which he used previously to describe the syllable ab.
75 This is found in the Hevajra Tantra. Although in the tantra the
Tibetan is different and it states the he is the emptiness of the
cause (shrl ni gnyis med ye shes te/ _/he ni rgyu sags stong pa
nyid/ _/ru ni tshogs dang bra! ba nyid/_/ka ni gang du'ang mi gnas
pa'o/) D417 kye'i rdo rje zhes bya ba rgyud kyi rgyal po, rgyud,
nga lbl-13b5 (vol. 80).
76 The four demons or maras (bdud bzhi): the demon of the
aggregates (phung po'i bdud) which symbolizes our clinging to
forms, perceptions, and mental states as 'real'; the demon of the
afflictive emotions (nyon mongs pa'i bdud], which symbolizes our
addiction to habitual patterns of negative emotion; the demon
of the Lord of Death ('chi bdag gi bdud), which symbolizes both
death itself, which cuts short our precious human birth, and also
our fear of change, impermanence, and death; and the demon of
the godly son (lha'i bu'i bdud], which symbolizes our craving for
pleasure, convenience, and 'peace'.
 NOTl!S I 127

77 The six excellent possessions (ska/ ba drug): 1) excellent

possession of power and wealth (dbang phyag phun sum tshogs
pa); 2) excellent possession of form (gzugs phun sum tshogs pa);
3) excellent possession of glory [dpal phun sum tshogs pa); 4)
excellent possession of reputation (grags pa phun sum tshogs pa);
5) excellent possession of wisdom (ye shes phun sum tshogs pa);
6) excellent possesion of enthusiastic perseverance (brtson 'grus
phun sum tshogs pa).
78 This is referring particularly to Krishna and
other avatars of Vishnu in Vaishnavism, as well as for Shiva in
the Shaivism tradition of Hinduism. Bhagavan is synonymous
with Ishvara, Devata, Hari or Prabhu, in some schools of Hinduism.
79 Chokyi Nangwa Rinpoche explained that:
Dualistic appearances are considered to be confusion and their
cause is the very subtle wind energies that move in our being.
They are very subtle winds that our minds rise on, these are
the source of our dualistic appearances. These winds however,
through the practice, can be brought into the central channel
and when they are brought into the central channel the confused
appearances of duality are purified. They disappear. When that
happens then the great bliss of primordial awareness arises
which is inseparable from non-referential compassion, and
the individual whose mind is so endowed becomes a sempa,
or hero. In summary, it is through the skillful means of the
practices of the mantrayana, that these subtle winds, which are
the causes of our dualistic appearances, are brought into the
central channel, causing dualistic appearances to cease and
the primordial awareness of great bliss and non-referential
compassion to arise, and such a person is called a sempa,
a hero. Vajrasattva is therefore called not only the glorious
Heruka, but also the hero of all samayas.
80 According to Chokyi Nangwa Rinpoche, Tibetan translators
developed three general methods of translation of the words,
128 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM oF THE Foua l<AvAs

translating them directly in their order in the original Sanskrit,

translating them backwards in the opposite order, or doing
a mixture of the two. There are treatises on how they used
these different methods to produce translations into Tibetan.
These are contained in the Two-Volume Lexicon (sgra sbyor
barn po gnyis pa) or Madhyavyutpatti (bye brag tu rtogs
byed 'bring po) is a text containing guidelines for translation
produced during King Senalek Jingyon (sad na legs m}ing yon)'s
reign (761-815) by several panditas and lotsawas, especially
panditas Jinamitra and Danashila, and lotsawa Shyang Yeshe De.
It is considered a commentary on the Mahavyutpatti. See https:/ /
www2. hf. ui o.n o /po lyglotta/i ndex. php ?page=vol um e&vi d
=263#permlink, for a translation.
81 To have good health, Tibetan medical theory states that it is
necessary to maintain balance in the body's three principles of
function [often translated as humors rnyes pa] to promote health
and, when imbalanced, promote disease These are wind (rlung),
bile (mkhris pa), and phlegm (pad kan). These are documented in
a 12'h Century Tibetan text called the Four Tantras (rGyud bzhi).
82 According to Chokyi Nangwa Rinpoche: 'all sentient beings have
become the wisdom body ofVajrasattva, and then from the mouths
of all of the countless vajrasattvas the sound of the hundred
syllable mantra comes out. They are all reciting the mantra of one
hundred syllables making a gentle sound like bubbling. The sound
of this mantra being recited by these innumerable vajrasattvas
mother and father through all world systems becomes a very loud
sound like thunder. It is a very large sound. It is not only the beings
we can imagine but all sentient beings, those that have a form and
those that don't. In fact there are more beings that don't have a
form than those that do. Including hell beings and animals and so
on. There are many beings that we do not see but they still take up
space. There is no space anywhere that is not inhabited by beings.
Every single tiny fraction of space has beings. They pervade all
 NOTES I 129

of space and all of them become mini Vajrasattvas, father and

mother, all reciting the mantra.
Every one of these innumerable sentient beings, even if they did
not have any form before, now have the form of Vajrasattva. All
sounds that are not the voices of beings are also the sound of
the Vajrasattva mantra, so it becomes an unconquerable sound
pervading and overpowering, filling all of space. Furthermore all
appearances are the body of Vajrasattva, and or the pure realm
of Vajrasattva, and any thoughts that beings have are the mind
of Vajrasattva which is the primordial awareness of bliss and
emptiness. So, all appearances, all sounds and all thoughts are
Vajrasattva and in space of the pure realm of Vajrasattva. We
imagine in this way, over and over again, and through doing this,
we gain the experience and become extremely familiar with this
we gain a very stable samadhi of all appearances as the body of
Vajrasattva, all sounds as the speech ofVajrasattva and all thoughts
being the mind of Vajrasattva. Then it is possible to actually
perceive the world in this way. For example, it doesn't matter what
someone says to you, all you can hear is the mantra ofVajrasattva,
this can happen if your samadhi is very stable. There are stories
of masters of the past who have had this experience, they have
become so familiar with their yidam deity that they perceived the
deity everywhere they went, this is called accomplishing the deity.
83 Fourteen root downfalls ( rtsa /tung bcu bzhi) -
1. disrespecting the vajra master [rdo rje slob dpon la brnyas pa]
2. transgressing the words of the buddhas (bde gshegs bka' las 'das
pa]
3. insulting one's vajra brothers and sisters [rdo rje'i spun la 'khu
ha]
4. abandoning love for sentient beings [byams pa 'dor ba]
5. abandoning the bodhicitta in aspiration or application (byang
sems 'dor ba)
6. criticizing the teachings of the sutras and tantras (chos la
smod pa]
130 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS
.
7. revealing secrets to those who are unworthy (gsang ba sgrog
pa)
8. mistreating one's body (phung po la brnyas pa)
9. abandoning emptiness (rang bzhin dag pa'i chos la the tsom
za ba)
10. keeping bad company (mngon spyod bya bar 'os pa'i yul la
byams pa)
11. failing to reflect on emptiness (ming dang bra! ba'i chos la
rtog ges blos 'jal ba)
12. upsetting those who have faith in the teachings (dad ldan
sems sun 'byin pa)
13. failing to observe the samaya commitments (dam rdzas Ji
bzhin mi bsten pa)
14. denigrating women (discriminative wisdom) (shes rab mar
smod pa)
84 Chokyi Nangwa Rinpoche states we can also do the yoga of eating
connected with Vajrasattva. We can imagine Vajrasattva in a
tent of light in our heart, or above our head, whichever is more
comfortable for us and we imagine that our food is consecrated
with Of!l ah huf!l and that we offer it to Vajrasattva either in our
hearts, or above our heads.
85 Here, Bamda Gelek gives an explanation of the meaning of the
Preliminary Recitations supplication in the Mandala practise
contained in Taranatha's The Celestial Stairway, see HENNING and
TOMLIN 2017.

86 Chokyi Nangwa Rinpoche states that 'temporary' is referring to

the three types of suffering in 'conventional reality', the suffering
of suffering, the suffering of change and the all-pervasive
suffering. The 'ultimate' is referring to bringing sentient beings to
the ultimate state of Buddhahood.
87 The ten powers (dasavasita; dbang bcu) are part of the twenty-
one sets of immaculate qualities: power over life (tshe); power
over mind (sems); power over material things (yo byad); power
 NOTl!S I 131

over action (las); power over birth (skye ba); power over
aspirations (mos pa); power over prayer (smon lam); power over
miracles (rdzu 'phru[); power over wisdom [ye shes); power over
Dharma (chos).
There are also the ten powers of a Tathagata: (1) knowing what
is possible and what is not possible, (2) knowing the results of
actions, (3) knowing the aspirations of men, (4) knowing the
elements, (SJ knowing the higher and lower powers of men, (6)
knowing the path that leads everywhere, (7) knowing the origin
of kleshas, which leads to meditation, liberation, samadhi, and
equanimity, (8) knowing previous lives, (9) the knowledge of
transference and death, (10) knowing that the defilements are
exhausted. (gnas dang gnasyin pa mkhyen pa'i stabs/ las kyi rnam
par smin pa mkhyen pa'i stabs/ mos pa sna tshogs pa mkhyen pa'i
stabs/ khams sna tshogs pa mkhyen pa'i stabs/ dbang po mchog
dang mchog ma yin pa mkhyen pa'i stabs/ thams cad du 'gro ba'i
lam mkhyen pa'i stabs/ kun nas nyon mongs pa dang rnam par
byang ba mkhyen pa'i stabs/ sngon gyi gnas rjes su dran pa mkhyen
pa'i stabs/ 'chi 'pho ba dang skye ba mkhyen pa'i stabs/ zag pa zad
pa mkhyen pa'i stabs).
88 The Sanskrit word yojana (dpag tshad) is is a Vedic measure
of distance that was used in ancient India. A Yojana it is traditionally
held to be between 5 and 9 miles. The length of the yojana varies
depending on the different standards adopted by different Indian
astronomers.
89 This is also the description of the peaks in the Stainless Light
commentary in KILTY 2001: 83:
There are many different assertions about these horns, but I
will write something approaching the truth. The four lower
circular horns girdle Meru like belts. The lowest horn hangs
down like a platform as far as the outer rim of the immediate
environs. The distance from the girdle of this lower horn to the
peak of Meru is divided into four equal parts, and from the cusp
132 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR l<AYAS

of each of the first three parts a horn arches down. The girdling
of these horns becomes progressively larger, like small bowls
mounted by successively larger bowls. The topmost horn is at
the level of the summit of Meru, spreading out in all directions
and reaching down to touch the peaks of the Sita Mountains.
Included within the covering of the four upper horns are the
six continents, six seas and five mountain ranges.
90 According to WALLACE 2001: 71, the account of the configuration
of the surface of the earth mandala in the Kalacakra tradition also
differs from that of the Abhidharmakosha.
91 Mythical beings with a horse's head and a human body (or vice
versa). Along with the gandharvas they are celebrated as celestial
musicians.
92 Our own continent of Jambudvipa is the red triangular one, to
the south of Mt. Meru. It is the middle of the three triangular
continents. For more detail on the twelve sections and their
connection with the universal monarchs, twelve categories of
pilgrimage sites, the twelve links of dependent origination and
twelve signs of the zodiac and twelve Bodhisattva levels (bhrlmis),
see WALLACE 2001: 76-85.
93 This perimeter of fire is also given the name 'fire from the mare's
mouth' (rta gdong gi me, vii1J.avagni).
94 NEWMAN 1987: 481: states that the salty ocean is 200,000 leagues
in diameter from end to end, from the centrepoint of Mount Meru
it measures 100, 000 leagues in all directions.
95 The reason for the names of three continetnts, according to
Jamgon Kongtrul Lodro Thaye (see KALU RINPOCHE TRANSLATION
2003: 137), is because they represent distinctive features of those
continents:
[In the southern continent] the human body is remarkably
majestic. [In the western continent], the wish-fulfilling cow
provides an abundance of wealth. [In the northern continent,
Unpleasant Sound] the sun sometimes becomes covered with
 NOTl!S I 133

clouds due to the mischief of unruly nagas. Consequently,

drums and stringed instruments, etc., sound unpleasant: their
appealing music becomes a cacophony. For these reasons, the
continents are known by their respective names.
According to WALLACE 2001: 75:
This Eastern island is dark blue and has the nature of the wind
mandala and corresponds to the front part of the body having
the nature of the wind mandala.
96 According to WALLACE 2001: 75:
This southern island is red and has the nature of the fire
mandala and corresponds to the right side ofthe body having the
nature of the fire mandala. Our own continent ofJambudvipa is
the red triangular one, to the south of Mt. Meru.
The reason for the name Land ofJam bu is (ibid. 136):
At the shore of the lake stands a fruit tree called the jambu,which
bears a sweet fruit the size of a clay pot, named 'jam bu' from
the sound made by the ripened fruit falling into the water.
Since this continent is adorned by this tree, it is known as the
Land of Jam bu. It is said that the naga kings, appearing as fish,
eat the jam bu fruit; what remains uneaten becomes the gold of
the rivers ofJambu.
97 According to WALLACE 2001: 75:
This island is white and has the nature of the water mandala
and corresponds to the left side of the body having the nature
of the water mandala.
98 According to WALLACE 2001: 75:
This island is yellow and has the nature of the earth mandala
and corresponds to the back of the body having the nature of
the earth mandala.
and:
.... that the colours of the four islands correspond to the colours
of the four sides of Mount Meru. Likewise, their colours and
formations on GreatJambudvipa correspond to the four faces of
134 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR l<AYAS

the Buddha Kalacakra in the Kalacakra mandala.The four faces

of Kalacakra symbolize the four aspects in which enlightened
awareness manifests itself. Thus, the four islands of Great
Jambudv1pa and the corresponding sides of the human body
are the geographical and anatomical representations of the
four aspects of the Buddha's mind. When these phenomenal
aspects of the Buddha's mind become purified, they manifest
as the four bodies of the Buddha.
99 Here the commentary is referring to the Tibetan word for 'minor
continent' (gling phran). Phran means 'minor' or 'smaller'. For
this reason, Taranatha taught that the minor continents can be
visualized as smaller, even though the measurements are not
given in the Kalacakra Tantra.
100 Buddhism lists six classes of beings ('gro ba rigs drug), or, six
different states of being: the gods, asuras (Iha ma yin, lesser gods),
humans, animals, pretas (yi dag, hungry ghosts) and those in the
hell-realms. The gods are further subdivided into three groups:
the six classes of gods of the desire-realm, the sixteen classes of
gods the form-realms and the four classes of gods of the formless-
realms. All of these taken together constitute the thirty-one
states of existence (srid pa sum cu rtsa gcig). See Appendix A. The
Condensed Kalacakra Tantra states that: 'The thirty-one existences
combine into three.' These are the three realms of desire, form
and formless.
For more detail on the lifespans of these beings, see KILTY 2001:
92-100 and WALLACE 2001: 89-90:
According to this tantric tradition, the life spans of all sentient
beings are related to and measured by their number of breaths.
Within the six states of existence, breaths of the different types
of beings have different durations. For example, the duration
of one breath in the human realm is one solar say for an insect,
a duration of thirty human breaths is one breath for a preta,
one human year is one breath of the gods in the Akanistha and
 NOTl!S I 135

a hundred years in the human realm is one breath of the gods

in the formless realm. Thus, just as the cosmos is perceived
and experienced differently by different sentient beings-
relative to their karma and state of existence-so too is time
a relative phenomenon, experienced differently by different
sentient beings.
The Kalacakra tradition considers the age of one hundred years as
the full life span of the individual, which can decrease or increase
in accordance with the indi vidual's own Icarma. It increases for
yogis and ascetics who, by the power of their yoga and meditative
concentration, extend the duration of a single breath for up to
one ghatika; and it decreases for evil people due to the power of
their sins. Thus, the duration of one's life is directly related to the
duration and number of one's breaths, which, in turn, is directly
related to one's mental states. As the mind becomes more afflicted
and agitated, one's breathing becomes faster, breaths become
shorter, and thereby one's life becomes shorter.
101 Here, Bamda Gelek does not mention the Gravel Water Hell, which
NEWMAN 1987: 477-8, and KILTY 2001: 81, WALLACE 2001: 69 state is
in the 25 000 yojana lower half of the earth disc, on top of which
is the abode of the nagas (which is also split into two, the abode of
demons and of nagas ).
102 According to most scholars, these two are in the 200,000 yojana
upper and lower halves of the disc of water, there are Sandy
water [balukambha, bye ma'i chu'i dmyal ba and Muddy water
[parikambha, 'dam gyi chu'i dmyal ba). These two are cold hells .
See also WALLACE 2001: 69 and KILTY 2001:
103 These two are in upper and lower halves of the 300,000 yojana
width disc of fire: Intense smoke ( tfvradhrimra, mi bzad pa'i du
ba'i dmyal ba) and Fire [havis, me'i dmyal ba). These two are hot
hells.
104 The final three hells are in the upper half of the equivalent
section in the disc of wind, and in respectively the inner part and
136 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR KAYAS

perimeter of the lower half. In the upper and lower halves of the
disc of wind: Darkness (tama, mun pa'i dmyal ba ); Great wailing
(maharaurava, ngu 'bod chen po'i dmyal ba (lower, middle)) and
Vajraflame (vajrarci, rdo rje'i (me Ice) dmyal ba (lower, outside)).
For more detail on the eight underworlds, see WALLACE 2001: 70.
105 Chokyi Nangwa Rinpoche says there are seven planets, possibly
eight, including Ra.bu. For more details about the stars and planets
in the Kalacakra tantra, see KILTY 2001: 105-144.
106 The Four Great Lineages (rgyal chen ris bzhi) is one of the six types
of divine desire-realms. The six divine desire-realms (in order
from top downwards and the seed syllables used to symbolise
them) are listed in Appendix A.
107 According to WALLACE 2001: 89:
One is born within one of these divisions of the form realms by
developing a meditative concentration on the respective wind,
fire, water and earth elements and by the power of ethical
discipline (si/a).
108 In WALLACE 2001: 89:
Those who have developed a meditative concentration
(samadhi) on the four types of the space-elements are born in
the formless-realms.
109 In WALLACE 2001: 88:
According to the Kalacakra tradition, at the top of the cosmos,
above the thirty-one types of cyclic existence, in the crest of Mt.
Meru's peak, abides Kalacakra, the indestructible Vajrakaya. He is
accompanied by all the Buddhas and surrounded by the guardians
of the ten directions. The location of the three realms in the body
of the cosmos corresponds to their location in the body of the
individual.
110 These are the first three realms of the sixteen form-realms.
However, Chokyi Nangwa Rinpoche states that the four continents
are the same size as the celestial realm of The Thirty-Three in the
Kalacakra tradition.
 NOTES I 137

111 For apparent differences between the Kalacakra and Abhidharma

Cosmology and how to resolve them, see Wallace 2001: 66-67;
and KILTY 2001: 145-157:
In summary, the two completely different shapes and size
measurements of the four continent worldly cosmos is not
necessarily contradictory and is based on the 'separate karma'
of the intended disciples of the Abhidharma and tantras such
as the Guhyasamaja on one hand and the intended disciples of
the Kalacakra on the other.
According to Alexander Berzin:
In Kalacakra, three thousand worlds are not 1000 to the
3rd power as in Abhidharma. Rather, the ' world sphere of a
thousand' means that, taking the above world as the centre, in
each of the ten directions there are one thousand such worlds.
In the intermediate sphere of two thousand, take one of these
world-spheres of the thousand and on each of its ten sides, it
has two thousand of the same. The world sphere of the three
thousand is one of these and on each of its ten sides there are
three thousand such world-systems. The world sphere of the
great thousands is one of these and there is a zillion(= 10 to
the 60th power) world-systems on each of its ten sides. In
Kalachakra, however, the main emphasis is on just one world-
sphere, since it is analogous to the human body. However,
just as there are countless limited beings (sentient beings),
analogously there are countless world spheres.
For more see, https:/ /studybuddhism.com/en/advanced-
stu di es/ ab hid harm a-tenet-systems /time- the-universe/
buddhist-cosmology-in-abhidharma-and-kalachakra
112 (Lasya; sgeg pa ma) the consort of Kshitigarbha.
113 (Ma/ya; phreng ba ma) the consort of Akashagarbha.
114 (Gita; g/u ma) the consort ofVajrapai:ii.
115 (Nirtf; gar ma) the consort of Avalokitesvara.
116 (Pli$pa; me tog ma) the consort of Sarvanivaranavishkambhin.
138 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AYAS

117 (Dhupii; bdug spas ma) the consort of Maitreya.

118 (Alokii; mar me ma) the consort of Samantabhadra.
119 ( Gandhii; dri chab ma) the consort of Mafijushri.
120 The seven subsidiary precious things are 1) silk boots, (lhwam
dar); 2) cushion, (stan); 3) carriage (bzhon pa); 4) bedding, (ma/
cha); 5) throne, (khrl] 6) sword, (ral gn1; 7) lamb-skin, (pags pa).
121 The eight auspicious symbols are 1) excellent umbrella (gdugs
mchog); 2) paired gold fish (gser nya); 3) a treasure vase (bum
pa); 4) lotus (pad ma); 5) a white conch shell coilng to the right
(dung dkar g.yas 'khyi/); 6) knot of eternity (dpal be'u); 7) victory
banner (rgyal mtshan); 8) an [eight-spoked] wheel of doctrine
('khor lo).
122 The eight auspicious materials are 1) mirror, (me long); 2) curd,
(zho); 3) panicum dactylo grass (rtsva dur ba); 4) wood-apple fruit,
(shing tog bi/ ba); 5) right-coiling conch shell, [dung g.yas 'khyi/);
6) bezoar / ( elephant bile), (ghi wang); 7) vermilion powder, (Ii
khn1; 8) white mustard seeds, (yungs kar).
123 See note 82.
124 Chokyi Nangwa Rinpoche explained here that supplicating with
devotion means with faith, not just via words. There are three
types of faith [dad pa gsum]: admiring faith (dang ba'i dad pa];
longing faith ('dad pa'i dad pa), confident faith (yid ches kyi dad
pa). The first is faith in the form of admiration that you have toward
a particular person or a particular state of being. The second is
aspiring faith. There is a sense of emulation; you aspire to attain
that state of being. The third type is the faith of conviction, that
nothing could make you doubt that being.
125 D845 bsdus pa'i rgyud kyi rgya/ po dus kyi 'khor /o'i 'grel bshad_/_
rtsa ba'i rgyud kyi rjes su Jug pa stong phrag bcu gnyis pa dri ma
med pa'i 'od ces bya ba_ lbl-469a7 (vol. 100).
126 Chokyi Nangwa Rinpoche taught that here 'phenomena' (chos)
means virtue and non-virtue. That if one accomplishes virtue one
can achieve liberation and if one accomplishes non-virtue, then
 NOTl!S \ 139

suffering will ensue.

127 Chokyi Nangwa Rinpoche mentioned how Milarepa fainted when
he saw his lama, Marpa, out of faith and devotion.
128 See Bibliography.
129 Pundarika (Pad ma dkar po) (176-76 BCE), second of the Kalk1
kings, known as White Lotus, cherished by the Lord of Potala. King
Pundarika wrote a commentary called 'Vimalaprabha' or 'Stainless
Light.' This text, together with the Sri Kalacakra, is the source text
of the Kalacakra system as it is now practiced. Other practice texts
are commentaries on these two. The Dalai Lamas are said to be
incarnations of Pundarika. For a translation of a commentary on
this text, see KILTY 2001.
130 The complete quote appears to be: gang gi bka' drin 'od kyis gsal
byas bdag nyid kyi//de nyid rin chen 'od kyi tshogs kyis mun beam
nas// mig skyon med rnams rol par bcas pas steng du ni/ //ta gyur
bla ma nyi ma de la phyag 'tsha/ lo/.
131 This is a quote from a ritual text for making offerings to the masters
in the six vajra-yogas lineage of the Kalacakra. It is published in
the Treasury of Precious Instructions, one of the Five Treasures
that were compiled by Jamgon Kongtrul (chos rgyal rigs ldan gtso
bar gyur pa rdo rje'i rnal 'byor brgyud pa'i bla ma mchod pa'i cha
ga rdo rje nyi ma'i snang ba chen po).
132 This text by Jonang master, Dolpopa (sbyor ba yan lag drug gi bla
ma'i rnal 'byor byin rlabs char 'bebs ma), has been translated and
published in English in The Celestial Stairway by Taranatha. See
Henning and Tomlin: 2017.
133 bla ma'i rnal 'byor dngos grub 'gugs pa'i /cags kyu, ibid. 103.
134 The meaning of manifesting as the sounds of the dharma endowed
with the sixty aspects of melodious speech is described in both
Sutra and Tantra. According to Tantra, there are six categories:
like the voice of Brahma, cymbals, singing, the kalapinga bird,
thunder, and the sitar. There are sixty aspects when each of
them is multiplied by these ten: generating understanding,
140 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM or- THE FouR l<AYAS

comprehensible, respectable, without discord, extremely

profound, acceptable, indomitable, pleasing to hear, unconfused,
and extremely distinct. Moreover, there are sixty aspects when
these ten natures each have six occasions: being most resonant,
all-pervading, immediately comprehensible, clearing doubts,
commanding presence, showing immediacy, completely engaging,
interesting, distinctive, and taming everyone.
135 See footnote 87
136 This means the deities of the Action Tantra, Performance Tantra,
Yoga Tantra and the three types within the Uttaratantrayoga
(Highest Yoga) Tantra of Mother, Father and Non-dual Tantras.
137The four kayas: sahajakaya, dharmakaya, sambhogakaya and
nirmanakaya [and their associated cakras and elements) within
the Kalacakra tradition are discussed in more detail in WALLACE
2001: 158-159.
138See HENNING AND TOMLIN 2017: 72-76.
139 The eight common accomplishments or siddhis
(a$(asadharar:,asiddhi; thun mong gi dngos grub brgyad) are:
The siddhi of the celestial realm is the ability to dwell in celestial
realms while still alive.
The siddhi of the sword (ral gri'i dngos grub] is the ability to
overcome any hostile army.
The siddhi of the pill ( ril bu) is the ability to become invisible by
blessing pills and holding them in your hand;
With the siddhi of fleet-footedness [rkang mgyogs], by wearing
boots you have blessed, you can walk around a lake in an instant;
With the vase siddhi you can create a vessel that makes anything
you put inside it, food or money for example, inexhaustible.
The siddhi ofyaksha is the power to make yakshas your servants.
They then follow your orders and accomplish the work of a million
people in a single night.
The siddhi of the elixir gives you a lifespan as long as the sun and
the moon, the strength of an elephant, the beauty of a lotus, and
 NOTES I 141

makes you feel as light as cotton wool whenever you get up from
your seat
With the siddhi of the balm of magic sight (mig sman) you can see
things beneath the earth, such as treasures and so on when you
apply balm to your eyes.
140 Here the Tibetan word is rtogs pa and means direct experience,
realisation or insight. Chokyi Nangwa Rinpoche stated this
realisation is when the path has arisen in one's mind stream, for
example, when the first yoga of Withdrawal has been generated in
one's mindstream.
141 This is referring to the stains of the two obscurations, in particular
the conceptual obscurations.
142 rnam kun mchog ldan gyisku. This term is used in the Kalacakra
and Shentong texts to describe the ultimate emptiness, and is
also referred to as the ultimate empty form (stong gzugs). See the
Introduction of Commentary on the Heart Siitra: TOMLIN, 2017: 100-
101, fn. 127, for more explanation of this term.
143 Chokyi Nangwa Rinpoche explained that generally speaking this
term rlabs means 'something that changes one's mind'.
144 bum pa'i dbang; kalasabhi$eka.
145 For more on these two stages of the six yogas, see HENNING 2016,
referenced in footnotes 11-12, and WALLACE 1991 who states:
The first two of the six phases, retraction and meditative
stabilization, are included in the first of those three categories,
the vajra body [the other two are the vajra speech and vajra
mind]. These two phases are called 'the first virtue.' The chief
function of these two phases is to actualize empty form. It is
the function of retraction to freshly actualize the empty form,
and meditative stabilization stabilizes the empty form that has
already been realized.
146 This is referring to the red and white seminal/sexual fluids of the
male and female. It isye shes kyi ku da, the primordial awareness
of the bodhicitta.
142 I THE CHARIOT THAT TRANSPORTS ONE To THE KrNGDoM oF THE FouR l<AvAs

147 Chokyi Nangwa Rinpoche explained that according to the

conventional view this is looking at the lower parts of the consort,
the lower nadis.
148gsang ba'i dbang; guhyabhi$eka.
149WALLACE 1991: 212:
The next two phases are pranayama and retention, called
'the second virtue.' They actualize the vajra speech. The
chief function of these two phases is to gain mastery over
the energies. Pranayama freshly causes the energies to flow
through the central channel, and the practice of retention has
the function of stabilizing that flow.
150 This is the tip of the male and female sexual organs at the end of
the central channel.
151 shes rab ye shes kyi dbang; prajiiajiianabhi$eka.
152WALLACE 1991: 212-3:
Finally there are recollection and samadhi. These two phases
are called 'the third virtue,' and they actualize the vajra mind.
It is the function of the recollection phase to bring forth the
pure vision of the empty form bodies of the father and mother
deities in union. This is not something that is visualized or
created. Rather, it spontaneously appears. It appears to the
mind's eye in a fashion somewhat similar to the sign (nimitta,
Tib. mtshan ma) in the practice of mindfulness of breathing.
153 Empty-form (stong gzugs) is an important in the Kalacakra
tradition, particularly in the six yogas. According to Alexander
Berzin:
The word 'form' (gzugs, bimba) in the term 'devoid-form' needs
clarification: The Tibetan translators used the Tibetan word
'gzugs' to translate both the Sanskrit words 'rupa' and 'bimba.'
'Rupa' is the most general term for all forms of physical phenomena:
sights, sounds, smells, tastes, physical sensations and subtle
forms that can only be known by mental consciousness. 'Rupa' is
also used for a subcategory of all forms of physical phenomena,
namely for sights.
 NOTl!S I 143

'Bimba,' on the other hand, which is the Sanskrit word for 'form'
in the term 'devoid-form,' is another subcategory of forms of
physical phenomena. It means an image, a shadow, or a reflection
in a mirror. It also has the connotation of something comparable
to something else.
'Pratimurti,' as the analogy for devoid-forms, is a subcategory of
'bimba' (image). It refers to figures that appear on their own, such
as images that appear in divination mirrors used in Indian and
Tibetan cultures for prognostication.
The texts use the Tibetan adverb 'rang-gi ngang-gis' ( svarasa)
to explain how the devoid-forms arise in the clear-light mind,
meaning how they arise with clear-light mental activity. The
Tibetan term is one of the many that mean 'naturally,' but the
original Sanskrit word gives the special connotation.
'Svarasa' literally means the 'natural flavor' of something, not
only foods and beverages, but also poetry and music. Thus,
devoid-forms arise with clear-light mental activity as an intrinsic
property of it, like the flavor of a poem, a piece of music or a
savory dish, with the implication that, as a flavor, it is something
to be experienced.
The Sanskrit word 'rasa' can also have the meaning of'pleasurable.'
Thus it is fitting that the Kalachakra couple that arises as a pathway-
level devoid-form is the basis for experiencing unchanging bliss.
Devoid-forms arising with clear-light mental activity as its natural
flavor also accords well with the assertion that clear-light mind is
the similar-family cause (rigs-'dra'i rgyu) of devoid-forms.
For more on this see: https://studybuddhism.com/en/advanced-
studies/vajrayana/kalachakra-advanced/kalachakra-what-are-
mental-holograms-made-of/kalachakra-the-winds-of-karma-
devoid-forms
154 Sometimes called the 'word empowerment' (tshig dbang). The
reason it is called the word empowerment is because other than
the direct word explanation on how to meditate given directly
from the teacher to the student, one is not able to meditate.
144 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR K,\.vAs

155 WALLACE 1991: 212:

The union of the empty form of the father and mother deities
brings forth immutable bliss, and as that immutable bliss is
brought to its culmination, it transforms into the nature of
the vajra mind. From that moment the samadhi phase of the
practice begins. The recollection phase brings forth the actual
appearance of the union of the empty form father and mother
deities. The samadhi phase produces the supreme immutable
bliss.
 APPENDIX A

The Thirty-One Types of Existence in Samsara

The four formless-realms
1) The sphere of neither perception nor non-perception
(Naivasarp.jii.anasarp.jii.ayatanarp., 'du shes med 'du shes med
min skye mched) - a
2) The sphere of nothing at all (Akiii.canyatanarp. , ci yang med
pa'i skye mched) - a
3) The sphere of limitless consciousness (Vijii.ananantyayatanarp.,
rnam shes mtha' yas skye mched) - arp.
4) The sphere of limitless space (Akasanantyayatanarp., nam mkha'
mtha' yas skye mched) - aI:i

The sixteen form-realms

Form realm, element of wind:

5) Not lower (Akani~ta, 'og min) - i
6) Good-seeing (Sudarsana, shin tu mthong) - i:
7) Unafflicted (Atapa, mi gdung ba) - e
8) Not big (Avi;-iha, mi che ba) - ai

Form realm, element of fire:

9) Great result (Bi;-ihatphala, 'bras bu che ba) - r;i
JO) Begetting merit (Pm:iyaprasava, bsod nams skyes) - fl
146 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<AYAS

11) Cloudless (Anabhraka, sprin med) - ar

12) Vast virtues (Subhaki;-itsna , dge rgyas) - ar

Form realm, element of water:

13) Measureless virtues (Apramai:iasubha, tshad med dge ba) - u
14) Limitless virtue (Prittasubha, dge chung) - ii
15) Shining ( Abhasvara, 'od gsal ba) - o
16) Measureless light (Apramar:iabha, tshad med 'od) - au

Form realm, element of earth:

17) Limited light (Parittabha, 'od chung) - !i
18) Great Brahma (Mahabrahmai:ia, tshangs chen) - !I
19) The high priest of Brahma (Brahmapurohita , tshangs pa
mdun na 'don) - al
20) The party of Brahma (Brahmakayika, ts hangs ris) - al

Six divine desire-realms

2 /) Controlling others (Paranirmitavasavartin , gzhan 'phrul
dbang byed) - ha
22) Delighting in emanations (Nirmai:iarati, 'phrul dga' )- ha
23) Joyful Land (Tu~ita - dga' ldan) - ya
24) Free from combat (Ya.ma, 'thab bral) - ya
25) The thirty-three (TrayastiQ1sa, sum cu rtsa gsum) - ra
26) The four great lineages (Caturmaharajakayika , rgyal chen
bzhi'i ris) - ra

Non-divine desire-realms
2 7) Lesser gods
28) Humans
29) Animals
30) Hungry ghosts
31) Hell beings
 BIBLIOGRAPHY

Tibetan Language
Ba' mda' thub bstan dge legs rgya mtsho: -bsDus grwa'i spyi
don rnam par nges pa chos rnams kyi mtshan nyid rab tu gsal bar
byed pa rin po che'i sgron me. In: The Collected Works Of Gelek
Gyamtso (Thub bstan dge legs rgya mtsho'i gsung 'bum), 1, 1-
977. Dzamthang: 199?.

-dPal dus kyi 'khor lo'i rdzogs rim sbyor bayan lag drug gi sgom
rim grub pa'i lam bzang sku bzhi'i rgyal sar bgrod pa'i shing
rta. In: Zab lam rdo rje'i rnal 'byor gyi chos skor, 1-103, Jonang
Well-Being Association India ('phags yul jo nang 'gro phan lhan
tshogs kyis 'grem spel byas), 2010.

Ngag dbang blo gros grags pa: -Jo nang chos 'byung zla ba'i
sgron me, Jonang Well-Being Association India ('phags yul jo
nang 'gro phan lhan tshogs kyis 'grem spel byas), 2010. Also,Jo
nang chos 'byung zla ba'i sgron me. Beijing: Krung go'i bod kyi
shes rig dpe skrun khang, 1992.

Taranatha:-rDo rje rnal 'byorgyi 'khridyig mthong ba don ldan

gyi lhan thabs od brgya 'bar ba Jonang Well-Being Association
India ('phags yul jo nang 'gro phan lhan tshogs kyis 'grem spel
byas), 323-452, 2010.
148 \ THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FouR l<XvAs

English Language Sources

Brambilla, Fillipo: - 'A Late Proponent of the Jo nang gZhan
stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880-
1940)', Revue d'Etudes Tibetaines, no. 45, April 2018, pp. 5-50.

Brunnholzl, Karl: - Gone Beyond: The Prajfiiipiiramitii Siitras,

The Ornament Of Clear Realization And Its Commentaries In The
Tibetan Kagyu Tradition. Ithaca, NY: Snow Lion, 2010.

Cabezon, Jose: - 'Bamda Gelek,' Treasury of Lives, http://

treasuryoflives.org/biographies/view /Bamda-Gelek/7272.

Dhargyey, Geshe Ngawang - The Kiilacakra Tantra.

'
Dharamsala: Library of Tibetan Works and Archives, 1985.

Hammar, Urban: - 'The Concept of the Adhibuddha in the

Kalacakra Tantra' in As Long as Space Endures: Essays on the
Kiilacakra Tantra in Honor of H.H. the Dalai Lama by Edward A,
Arnold. Snow Lion, 2009.

Hatchell, Christopher: - Naked Seeing: The Great Perfection,

the Wheel of Time and Visionary Buddhism in Renaissance
Tibet. Oxford University Press, 2014.

Henning, Edward: - 'The Six Vajra-Yogas of Kalacakra.' As

Long as Space Endures. Essays on the Kiilacakra Tantra in Honor
of H.H the Dalai Lama, 237-258. Edited by Edward A. Arnold.
Ithaca: Snow Lion Publications, 2009.

Henning, Edward and Tomlin, Adele, tr.: - The Celestial

Stairway: Recitations of the Preliminary Practises of the Profound
Path of the Six Vajra-yogas, by Taranatha. Kalacakra Meditation
Monastery, India 2017.

Dharmacari Jayarava: - 'The Hundred Syllable Vajrasattva

 BIBLIOGRAPHY I 149

Mantra' at http://www.westernbuddhistreview.com/vol5/
vajrasattva-mantra.pdf.

Harding, Sarah, tr. : - The Treasury of Knowledge, Esoteric

Instructions, Book Eight, Part Four by Jamgon Kongtrul lodro
Thaye. Ithaca NY: Snow Lion, 2008.

Hopkins, Jeffrey, tr.:- Mountain Doctrine. Tibet's Fundamental

Treatise on Other-Emptiness and the Buddha-Matrix. By Doi-pa-
pa Shes-rab-rgyal-tsan. Ithaca NY: Snow Lion, 2006.

- Kalacakra Trantra: Rite of Initiation, HH the 14th Dalai Lama.

Boston: Wisdom Publications, 1999.

- The Essence of Other-Emptiness, by Taranatha. Ithaca, NY:

Snow Lion, 2007.

Kapstein, Matthew: - 'From Kun-mkhyen Doi-po-pa to 'Ba-

mda' Dge-legs: Three Jo-nang-pa Masters on the Interpretation
of the Prajfiaparamita.' In Reason's Traces: Identity and
Interpretation in Indian and Buddhist Thought. Boston: Wisdom
Publications, 2001.

Kalu Rinpoche Translation Group: - Myriad Worlds, (The

Treasury of Knowledge, Book 1) by jamgon Kongtrul lodro
Thaye. Snow Lion Publications, 2003.

Kilty, Gavin, tr.: -An Ornament ofStainless light: An Exposition

of the Outer, Inner and Other Kalacakra Tantra, by Khedrup
Norsang Gyatso. Library of Tibetan Classics, 2001.

Newland, Guy: - The Two Truths: in the Madhyamika

Philosophy of the Ge-luk-ba Order of Tibetan Buddhism. Ithaca,
New York: Snow Lion, 1992.

Newman, John: - The Outer Wheel a/Time: Vajrayana Buddhist

150 I Ttm CHARIOT THAT TRANSPORTS ONE To THE KINGDOM OJ' THE FouR KAvAs

cosmology in the Kalacakra tantra. University of Wisconsin-

Madison, PhD dissertation, 1987.

Stearns, Cyrus: - The Buddha from Do/po: A Study of the life

and Thought of the Tibetan Master Do/papa Sherab Gyaltsen.
Snow Lion, 2010.

- 'Chokle Namgyel,' Treasury of lives, http://treasuryoflives.

org/biographies/view/Chokle-N amgyel/2812.

Tomlin, Adele: - Taranatha's Commentary on the Heart Siltra.

Dharamsala: Library of Tibetan Works and Archives, 2017.

Wallace, Alan B., tr.: - Transcending Time: An Explanation of

the Kalacakra Six-Session Guru Yoga by Gen Lamrimpa. Wisdom
Publications, 1999.

Wallace, Vesna: The Inner Kalacakra Tantra. Oxford University

Press, 2001.
 ILLUSTRATIONS

..........
..........,
-----------1 25,DOOYojin.ls

.........
100.000 Yojanu

-
...........
tNIFF • •

........... Dilll
- - - lOO,OODYojarus - - -

Figure I -The Worldly Cosmos, Side View

152 I THE CHARIOT THAT TRANS PORTS ONE TO THE KINGDOM OF THE FouR KAvAs

From Above

Figure II -The Worldly Cosmos,Above View

 ILLUSTRATIONS 153

Figure III -Mount Meru, Alternative Description

154 I THE CHARIOT TH.,o,.T TRANSPORTS ONE TO THE KINGDOM OF THE F O UR l<AYAS

Mount Meru, the 18 continents, oceans and mountains

and the Great Golden Ground

I I
Earth MancWa DWc
100,000 Yojan.ts

Figure IV
 ILLUSTRATIONS I 155

N
Nubma Drall'llnyffl
(Kurava)

Nubmalu

Yod4!n
(Sathi) Shtmll lU

Southern Land of Jiimbu

Lho Zambullng

I J1mbudvipl
I
Earth Mandllla Dltk
100,000 Yojanas

Figure V -The Twelve Continents on the Golden Ground

 156 I THE CHARIOT THAT TRAN SPORTS ONE TO THE KINGDOM OF T H E FouR l<AYAS

The Abodes of Sentient Beings

In the Kalacakra Worldly Cosmos

TheCrown
25,000 Yojanas

The Face
50,000 Yojanas

llleNeckef
MountMffll
25,000 Yojanas

MountMenl
100,000 Yojanas

400,000
YojaMI

Hell of Sindy Wilter

200,000 Yojanas

- - - - - - - - - - - - - - WlnllMIIINWIIDWI - - - - - - - - - - - - - - '
400,000 YejMM

Figure VI
 I LLUSTRATIONS \ 15 7

The Nine-Heap Mandala Offering in the Kalacakra Tadition

[]
8
SOUTH NORTII

1: Mount Meru 2:Luphagpo

4: Draminyen 5: Balangcho 6:Rahu

7:Sun 8: Moon 9: Kalagni

Figure VII
158 I THE CHARIOT THAT TRANSPORTS ONE TO THE KINGDOM OF THE FOUR KAYAS

orp. white

tih red

,..

. blue
hum

hob yellow

Figure VIII -The Seed Syllables for Guru Yoga

 THE ( : !-IA RI OT THAT TRANSPURTS
TO THE l,I KC DOf\1 OF THE
FOUR KAYAS

'The Cha1ic111h11 1Trans1>Drh to 1hr: Ki.u~dom l)fthc Four K.:iya·;: S1i1g1.:._. o[

.!i,.kd1l r11 iou 1lrn1 Ai.:comph'c<IJ 1111.~ Excdknl Pnl h of 1hr: Six-Brandl Yo~as
oftlh! Comple110H Stape l)fGlorioth Kfi li3ca~ra· f~ommonly retened to a,;,
· S1a!,!C'J. o f l\kdit.n.tion or the: Excd lcu1 Pa1b' ] by Jonm1R Tibc'l,m mr1s:tcr.
Ramd;:i T11abren G~l ek Gy.an11so . •.., a c<11rn1h!ll li11y .u1d gmd1ng 1th1111c£1fm
mmmc1 l lex1 of maJor imporlanc~ iu the Tibr:ta11 Buddl:u'!il trndit ion of
Kal;:1 cakr11. lu 1fo~ text. B.amd(, Gdr:k ~!:Ive~ pr.J-clli.:al ttncl ckar ~mid.rncc
011 l1m,.. re, pr,1ic rs...e a ll the \ L:-ige... t.)f Kalacakra: rhc commo:in preltmmanc-..
the lmcommon pn:limiu;uic" and thi: complcho11 'J.lagc ~ix ,·aJrn-yo_!la~.

Hel t>, ,l ie fi,·e coJ1.u:nc,11pcd11u1 1Lil1tt-, c,f tile- Kalacak1a trad11ic1n, i'tccordiu~
•c, lhr.: Dro linca~c. ..:-0111;ii.11~d iu this IC'XI. (u-r: 1ran-~Lr1cd c11.1.d pubh')hc-d iu
wri r1 cu E11~Ii '>h for rltc fin I 1imc . TlH: tll'!-Crncl iun.., on the i;,:ompkriou ~.,a~c.
tile ,;,ix yoga-., thern,;.,d,·~... are o.nly . . upp•O'>i'd to he gi\'c ll ,1nd di.:..;;em111:1ted
in a pll\'illr: n:1rca1 or fi!:[QIIP ~itu,r11011. wi tb :.. tmkt1h \rho luwc ;,;:ompktr.:d
all tile ..e,·eu. co,w 11011 alld uJLcommon. pre ILmm;u 1c-.; amt wlwrn the lama
twnks LU<' rcJdy to prncti ~c Lhc i:ompk tion "'"~i: Thi<:. l.fxt i ~ currently
u.;,eLi 11,01 onty 111 1hc .l(,11r1ug ri,1th tJ011. bm ;1l',(:, •• 1 1l1c: Rrmey. J..:agy11
alld Nymgma trndiri,L)n-. [r "' an rnd1,;,pe·u.;,1ble arid illl£henuc Ub,tmcrion
"oun:c for auyonc who wi~hc"') ro bi:[lm ,md prnctir;;i; Ille i;,;;i,;cdkut p.:,th
nf KaJacak1,1. Tih~ fo1e\1,·cnd for rh 1~ book w.a,;, 1-:mdly JHO\"Hlc<l by rhc
eminent Dhanua ... .;:holc.1r-1rn11s.la1or. Dr. Cym'!. S'lcam~.

Adde Ttirnlrn i... ~m 1ndc"pendi.!1H -..chola1 ;u1d 11~m-.bcor fiom Fllfdtmd, ,,itla
a1a l\·L \ m Philo,;.,ophy from Kmg\. Colle_~c-. I.ondot 1and an fl.I:\ rn T~h~c.111
Blllidhir.,.I Stt1<llc., from lltl:' l"ni\'r:P,Lly of Hamburi . Shi: lrn:.; nhl1 ~pc:lll
... eYc:1al yeah ;,h1dya11g AuddJ1i.;.,1 Ph1 l1).;.,nphy and 1he T1be1c11:1 l,rng11age 11.a
1\r:pril rmtJ Incl rn .