Homage to Kalachakra, glorious Wheel of Time.

With body, speech and mind, I signal respect
To the masters inseparable from Kalachakra,
Who have transcended all imperfections.
To repay their kindness I herein will compose
A brief summary of the Kalachakra sadhana,
The meditation methods of the generation stage yogas.

The practitioner of this sadhana (should be someone who has) received the Kalachakra initiation, and who has managed to maintain the major precepts and commitments. He or she should place a comfortable meditation cushion in an appropriate place of practice, one having all the recommended conditions.
Before commencing the practice, rinse the mouth with a sip of water infused with a sacred dutsi rilbu pill. Then sit on your meditation seat and contemplate as follows.
Visualize that you instantly appear as glorious Kalachakra, a lotus and moon seat at your heart, the syllable hum standing upon it. Hum becomes a vajra that radiates with blazing lights.
These lights summon forth the buddhas and bodhisattvas of the ten directions. They come in the form of Kalachakra mandala deities.
Contemplate that you bow to them in respect. Then from your heart there emanate forth the twelve offering goddesses, who hold up the various offering substances to the assembly of holy beings. They sing the following verse:

Homage to the supreme Kalachakra mandala,
Which is beyond qualification and preconceptions,
An object of refuge to the greatest of beings.

Offer prostrations; send forth vast offerings; acknowledge all personal failings and shortcomings; and without any feelings of envy rejoice in the creative energies and enlightened ways of the buddhas, bodhisattvas and host of transcended beings.
Next offer the following thought, and reflect on its meaning:

In order personally to achieve sublime enlightenment
I turn for refuge to the Buddhas, the Dharma and the Sangha.
In order to benefit all living beings
I myself will achieve their most exalted state.

Recite the mantra of emptiness. Recollect how both the world as vessel and the living beings as inhabitants of that vessel, and in fact all phenomena, have the nature of emptiness. That emptiness possesses the quality of being beyond the limits of coarse or subtle matter.
Om shunyata jñana vajra svabhavatmako ‘ham. Everything becomes a vast expanse of emptiness. From within emptiness appears a vast dharmodaya, a reality source, in nature space.
Inside this appears the syllable yam. It transforms into an air mandala, black in color, shaped like a bow, and marked by victory banners. Above this is the syllable ram. It becomes a fire mandala, red in color, triangular, marked by the auspicious signs (svastikas). Above this is the syllable vam. It becomes a water mandala, white in color, marked by lotuses. Finally, above this the syllable lam transforms into an earth mandaia, yellow, square in shape, marked by vajras.
Above and below everything, from syllables of hum, appear two crossed vajras. Above this appears the syllable mam. It transforms into Mount Meru, its width sixteen thousand yojanas at the base and fifty thousand at the top. At the center, half that size, stands the syllable ksham. It becomes a lotus, its stamen marked by ham. This becomes a moon disc. The tsek drak (visarga) becomes a sun disc, and the drop becomes (the planet) Rahu.
These all mix together, emerging as the mantric sounds ham -kha-ma-la-va-ra-ya.
One then repeats the above process, from the generation of the air mandala until “the drop becomes (the planet) Rahu.”
Above all of these visualized objects the syllable hum becomes a vajra tent, inside of which stands the syllable bhrum. This transforms into the inconceivable celestial mansion, square in shape, having four entrances, four archways, and possessing all the features in their completeness.
At the center of the inconceivable mansion stands the syllable om. It becomes a variegated lotus, the syllables am, ah and a standing upon it. These become the moon, sun and Rahu discs, stacked one above the other.
The thirty-two vowels appear, and become moon discs marked by the thirty-two vowels.
Also, the eighty consonants appear and become sun discs marked by the eighty consonants.
At the center of the moon disc is a syllable hum, like the mark (i.e., outline) in the moon.
These three all merge into one, and there emerges lifesustaining energy, possessing a syllable hi. From this there emerges consciousness, possessing a syllable ham.
From this appears glorious Kalachakra, complete in all features, radiating with the five lights.
His body is blue in color, and he has three necks: the center one blue, the right red, and the left white.
His main face is black. It is ferocious and reveals bared fangs. The right face is red and has a lustful expression. The face behind is yellow, and is in the gaze of meditation. The face on the left is white and is utterly peaceful.
All four faces have three eyes. They wear headdresses having a crossed vajra, a half moon and Vajrasattva as crown ornament.
Kalachakra is adorned with vajra jewels, vajra earrings,
a vajra necklace, vajra bracelets, a vajra belt, vajra anklets,
a vajra shawl, and a vajra chain. A tiger skin hangs freely
as his loin cloth.
The first shoulder on both the right and left is blue, the second red, and the third white. Thus he has six shoulders. These branch out to become twelve upper arms. Each of these then branches out to become two arms and hands.
Thus he has twenty-four arms. Of these, the first set of four on both right and left are black; the next set of four is red; and the third set of four is white.
As for the fingers, on each hand the thumb is yellow, the index finger white, the middle finger red, the ring finger black, and the little finger green. The [skin on the inside of the fingers between] the joints is black, red and white, respectively [from base to tip]. His hands are also adorned with numerous rings, and he radiates with light.
In the first of the four black hands on the right is a vajra; in the second a sword; in the third a trident; and in the fourth a curved knife.
In the first of the four red hands are three arrows; in the second a vajra hook; in the third a damaru drum reverberant with sound; and in the fourth a hammer.
In the first of the four white hands is a wheel; in the second a spear; in the third a club; and in the fourth a battle axe.
In the first of the four black hands on the left is a bell with a vajra handle; in the second a shield; in the third a katvanga; and in the fourth a skull cup fihled with blood.
In the first of the four red hands is a bow; in the second a vajra noose; in the third a jewel; and in the fourth a white lotus.
In the first of the four white hands is a conch shell; in the second a mirror; in the third vajra chains; and in the fourth the head of Brahma, with four faces and adorned by flowers.
He stands dramatically on a seat made of (cushions representing the celestial bodies of) the sun, moon, rahu [and kalagni], with his right leg outstretched.
With his right foot, which is red, he presses down on red Kamadeva, who has one face and four arms, and holds five flower arrows, a bow, a noose and a hook.
Kalachakra’s left foot, white in color, presses down on white Rudra, who has one face, three eyes, and four arms. He holds a trident, a damaru hand-drum, a skull cup, and a katvanga. Rati and Uma, Mara’s (or Kamadeva’s) and Rudra’s devis, gaze plaintively as they pull up on (Kalachakra’s) feet.
Then visualize Kalachakra’s consort, Vishvamata, who is sexually embracing him from in front. She is yellow in color, and has four faces. These are yellow, white, blue and red in color, respectively. Each head has three eyes.
She has eight hands, of which the four on the right hold
a curved knife, a hook, a damaru resounding rhythmically,
and a counting mala. The four on the left hold a skull cup,
a noose, a white lotus in full bloom, and a jewel.
Vajrasattva is her crown ornament, and she is adorned with the five mudras. Standing with her left leg out stretched, she sexually embraces Kalachakra with great passion. Meditate in that way.
The sounds of joy of the male and female in sexual union summon the buddhas and bodhisattvas, together with their consorts. They dissolve into your body [into you as Kalachakra], and reappear as drops.
They enter the womb of the consort, and then are issued forth. These become the mandala deities, with Akshobhya Buddha as principal figure. Akshobhya remains as the principal figure, and the others take their respective places in the mandala. Meditate like that.
One then summons all sentient beings to the mandala. The initiation of the bodhimind substances transforms them into divinities, transmuting their aggregates, elements, sensory powers and essential nature into those of a tantric deity. They become the thirtytwo symbols, and are sent to their respective sites (in the mandala).
One concludes by reciting the following mantra: om suvishuddha dharmadhatu svabhavatmako ‘ham.
This is the phase of the generation stage practice known as ‘the supremely victorious mandala.’
One then establishes the mantric syllables at their appropriate bodily sites: om at the forehead; ah at the throat; hum at the heart; and hoh at both the navel and the crown of the head.
The sexual union of Male and Consort causes the mystic heat at the navel, represented by the syllable hoh, to blaze forth. The Male and Consort themselves are dissolved, and become drops.
The devis, such as Lochana and so forth, then call out to them, “You who have transcended all faults and possess every perfection, you hold the power to benefit limitless sentient beings. I request you, come forth and work your benefits for the world. O great vajra master, fulfill the wishes of the spirituai aspirants."
When this request has been heard, the drop transforms into a [blue] hum, which then transforms into a vajra. From that there emerges glorious Kalachakra and Consort. Visualize them here as was described earlier, but in particular with Akshobhya as the crown ornament.
The joyous sounds of their sexual union summon the buddhas, bodhisattvas and their retinues. These dissolve into one’s body [visualized as Kalachakra] and melt into drops. As before the mantric seed syllables of the deities appear, transform into symbols, and eventually become the mandala deities, who are sent to their appropriate abodes in the mandala.
One makes the hooking mudra; utters jah, and Vajra Force manifests. The wisdom beings are summoned in front and offerings made to them. Hum: one makes the vajra mudra, and the Devourer effects entering; vam: one makes the noose mudra, and the Petrifier effects the binding; hoh: one makes the bell mudra, and the Uplifter effects utter fulfillment. Hi: one makes the club mudra, and Great Strength causes the symbolic beings and the wisdom beings to become of one taste. Buddha Akshobhya appears as a crown above Kalachakra’s head. The consort’s crown becomes adorned with Vajrasattva.
The syllables om, ah, hum and hoh seal the sites at the forehead, throat, heart and navel.
The syllable a at the forehead becomes a moon disc marked by the syllable om. This becomes a wheel, which becomes white Vajra Form, in union with his consort. His body is white in color, with a white, a black and a red face. He has six arms, and in the three hands on the right he holds a wheel, a vajra and a lotus. In the three on the left he holds a sword, a bell and a jewel.
He teaches the Dharma to the trainees of vajra body nature, and then returns and comes in front. “Oh Vajra Form, please bestow initiation upon me."
When this request has been heard, the devis of bodily nature pronounce the mantra om a  i ri u ti  panchadhatu vishodhani svaha and bestow initiation with waters from their vases. All vajra form is absorbed into the moon disc at my forehead.

The holder of the glorious Vajra Form
Meditated on the three inseparable vajras
Hence through the Holder of Vajra Form
May I receive transforming blessings.

The buddhas abiding in the ten directions
Meditated on the inseparable three vajras.
Hence through the Buddha of Vajra Form
May I receive transforming blessings.

Meditate that in this way your body becornes in nature the holy Vajra Form.
Now at the throat the syllable ra becornes a sun disc marked by ah. This becomes a lotus, which transforms into red Vajra Speech, with a red, a white and a black face. He has six arrns, of which the three on the right hold a lotus,
a vajra and a wheel, and the three on the left hold a jewel, a bell and a sword.
He is emanated forth, together with his wisdom lady.
He teaches to the trainees of Vajra Speech, and so forth (as with Vajra Body); until the phase of receiving the initiation. Then all of vajra speech is absorbed into the sun disc at one’s throat.
One then repeats the same two verses as above, merely replacing the words Vajra Form with Vajra Speech. Think that your speech has become of one nature with the holy Vajra Speech.
Then at the heart appears a drop. It becornes a disc (representing the planet) Rahu, the syllable hum standing above it. This becomes a five-spoked vajra, which in turn becornes black Vajra Mind. His three faces are black, red and white in color, and he has six arrns. In his three right hands he holds a vajra, a wheel and a lotus. In his three left he holds a bell, a sword and a jewel.
He emanates forth, together with his knowledge lady.
One continues as earlier, in the section on Vajra Form, simply exchanging the word “mind” for “form.”
Conclude by meditating that your mind has become of one nature with the holy Vajra Mind.
Now especially turn your attention to the syllable hoh at the navel, sva at the secret place, and ha at the crown of the head. Consecrate the sites, and hold the pride of being the three vajras brought into one. Recite the following mantra: om sarva tathagata kaya vak chitta svabhavatmako ‘ham. One then recites the lines revealing the pure nature symbolized by the mandala and its inhabitants, and reflects upon these pristine qualities symbolized by the mandala:

The pure nature of time is (symbolized by) the glorious Vajra Holder, lord of men, with the divisions of years, months and 50 forth;
The pure nature of the enlightened mind is (symbolized by) Vishvamata, who represents not the sun itself, but (the sun’s) effect of daily cycles.
(To symbolize) the purifications of delusions, Rudra and consort bow at the feet of all-pervading Kalachakra, as do the hosts of maras.
Those (suchness natures), symbolized by the implements of the master, by the power of natural perfection mark the spheres of perception as external mudras.
The [three] vajras (symbolize) the inner mudras abiding on a moon at the heart of the Vajra Holder.
Finally, the three existential qualities of the glorious Vajra Holder and Vishvamata in union (symbolize) the unchanging wisdom.

This completes the phase of the generation stage meditation known as ‘the supreme activity practice.’
Next one visualizes mantric syllables on the bodies of both Male and Consort: om at the forehead, ah at the throat, hum at the heart, hoh at the navel, sva at the secret place, and ha at the crown.
The Male’s sexual organ, the syllable hum, becomes a vajra. This is marked by a lotus transformed from the syllable ah.
In the sexual space of the Consort appears the syllable ah which becomes a lotus. This is marked by a vajra transformed from the syllable hum.
Visualize that the Male and Consort enter into sexual union. The fires of mystic heat at the navel ignite. From the syllable ham the bodhichitta substances melt and fall. The droplet comes downward (through the four chakras), giving rise to the experience of the four downward-moving joys.
Meditating in this way is the yoga of the drop [i.e., third of the four generation stage yogas].
This droplet then moves back up the course by which it had descended, beginning at the secret center and then ascending up to the navel, heart and throat; the drops of body, speech, mind and primordial wisdom.
At the crown as the stainless drop it emanates the mandala of tantric deities.
Light rays radiate forth from the drops of body, speech, mind and primordial wisdom. They purify the body, speech and mind of all the living beings, who then manifest as deities of the mandala.
Meditating like this is the practice of subtle yoga [i.e., fourth of the four generation stage yogas].
Now from the drop at the heart there emanates forth the mantras. These possess the five light rays. They descend to the vajra of the male and enter into the lotus of the consort, rising up inside her body and eventually coming to her mouth. They pass into the mouth of the male and dissolve into the drop.
Now one recites the essence and near-essence mantras of Kalachakra, and the principal mantra of the consort. Firstly, those of Kalachakra:

om ah hum hoh ham-ksha-ma-la-va-ra-ya hum phat.
om hram hrim hrrim hrum hrum hrtim hrah hum phat.

The mantra of Vishvamata:

om phrem vishvamata hum phat.

One should recite each of these three mantras in turn as much as possible. When this recitation has been completed one visualizes that from one’s heart there emanate forth the twelve offering devis. They make their individual offerings.
The offering devis hold up their individual offerings, and maidens offer unchanging bliss. One then sends forth the verse of praise:

I bow to the glorious Kalachakra,
Whose nature is compassion and emptiness,
Without birth or death in the three worlds,
In one form both mmd and objects of the mmd.

I bow to the consort Vishvamata,
Who has transcended birth and destruction,
The source giving rise to all buddhas,
She of ways aiways sublime.

At this point it is appropriate to use alcohol if you have it. If you do not, visualize that you do. First cleanse and purify the substance with the usual mantras. Then visualize that everything becomes emptiness. From within the sphere of emptiness the syllable yam appears and becomes an air mandala; ram becomes a fire mandala; kam becomes three human heads, upon which the syilable a becomes a skull cup. Inside of this are the five meats and five liquids.
Contemplating in this way, show your left hand. As you recite the syllable omm, a moon disc marked by om appears. It sends forth waves of light-rays, which draw back ali the nectars of vajra body. These melt and flow into (the alcohol), causing it to be purified of all impurities and faults.
Show your right hand and utter ah. A sun disc marked by ah appears. Light rays from it draw back the nectars of vajra speech. This melts and flows into the liquid, causing it to be infused with every sensual flavor.
Then covering with both hands one utters hum. A rahu disc marked by him appears and emits lights. These draw back the essence of vajra mind, which melts and flows into the liquid, causing it to flare up and greatly increase.
One shows the garuda mudra and utters hoh. A kalagni disc marked by hoh appears and radiates forth lights. These draw back the essence of wisdom, which melts and flows into the liquid, causing it to become in nature the essence of infallible primordial wisdom.
One offers the consecrated liquid to the gurus and meditational deities, and then drinks some oneself, meditating that one ‘s mindstream becomes infused with great bliss. One then offers to the dakas, dakinis and dharma protectors.
Finally one dissolves the emanated mandala into oneself. [If there is time] then at the end of the session [before dissolving the mandala into oneself] take some of the alcohol on the tip of your ring finger. Clearly and radiantly imagine the mandala in front. Inside the triangular Reality Source, at the center of a circle, is the Wisdom Wheel [i.e., Kalachakra]. Make offerings by means of emanating the twelve offering devis. Then offer the consecrated nectar to the lineage and present masters, as well as to the mandala deities, and so forth. Also offer verses of praise. Conclude with a ritual torma offering as follows:
Purify (the torma) with the mantra om ah hum hrah phat. Follow with the shunyata mantra of emptiness, and then transform it as the amrita was consecrated earlier. Make the vajra mudra and recite the mantra:

om ah hum hoh ham-ksha-ma-la-va-ra-ya kalachakra saparivarebhya idam balim gandham pushpam dhupam dipam akshatam dadamahe te chagatya saparivaraha shighram idam balim grihnantu khadantu pibantu jah hum vam hoh samtriptah sarva sattvanam shantim pushtim rakshavarana guptim kurvantu hum hum phat, /‘vajradhara ajnapayati svaha.

Perform this brief torma rite in each of the three betweensession periods.
Also, when you eat a meal, transform it in the way the amrita was consecrated, and offer it to the Lord of Sensuality [i.e., Kalachakra] and to the torma [that represents Kalachakra]. Then, reciting the mantra om hariti pindake pratichchha svaha, offer two changbu [food offerings made of squeezing dough in the clenched hand until it forms a small bar bearing the outline of hand and fingers] to the inspirational forces (‘phrog-ma). One also recites the mantra om dutike agragra sampratichchha svahã om ah hum and offers changbu of the first portion of the food to the female messengers (pho-nya-mo). Place this on the earth until the meal is complete. Within the framework of deity yoga, one eats and enjoys the meal.
One also recites the mantra om kha kha kha hi kha hi uchchhishta balim bhaksha bhakshaka svaha and offers leftovers to the spirits (‘byung-po) and sends forth the prayer of generosity, “By the meritorious energy of this activity, may all sentient beings residing in the three worlds evolve towards highest enlightenment.”
Then focus on the mandala in front. Send forth offerings and praises (as earlier to oneself as the deity). Recite the lOO-syllable mantra (of Vajrasattva), and request patience for any errors in practice made during the meditation. Thus one collects whatever spiritual attainments and powers that one seeks.
Next one dedicates the meritorious energy generated by the practice: “Just as all past Buddhas, lords of the sun, arose from the attainment of this knowledge and wisdom, similarly may all sentient beings found in the three dimensions of the world know the kindness of Kalachakra, ‘the Wheel of Time,’ and gain that same level of illurnination and knowledge.
One now dissolves the mandala. As you inhale, visualize that the Wisdom Wheel [Kalachakra] is absorbed into your heart. With the backs of your hands facing outward, snap the fingers three times. The samsaric beings return to their natural abodes. One recites the following auspicious verse:

In the heavens above this earth, a host of bodhisattvas who easiiy can intimidate the forces of evil;
On the face of this world of hurnans, the Kings of Fury and their Queens, who reside in all places and directions;
And below the earth, the King of Nagas, who binds the forces of negativity and harm—
May these (three) sources of power work day and night to protect the beings of the world who are lost in unknowing.

After this auspicious verse has been recited, one dons the mantric armor by visualizing the appropriate mantric syllables at the various sites: om hrtim namah at the heart; om hrum svaha at the forehead; om hrrim  vaushat at the crown; om hrim hum at the limbs; om hram vashat at the eyes; and om hrah phat in the appropriate directions. One arises in the aspect of the tantric divinity, and within the sphere of having established firm deity pride, goes about the four types of daily activities (i.e., moving, sitting, etc.).
When going to bed at night establish clear visualization of the six chakras and their mantric syllables: hram at the crown protrusion, hrim at the forehead, hrrim at the throat, hrum at the heart, hrtim at the navel, and hrah at the secret center. Establish these, and also the mantric seeds of the six Buddha Families, a i ri u ti ah. Lie in the lion posture, and revert into sleep from within this contemplation.
In the morning visualize that you are awakened by the sound of damaru hand drums played by the dakas and yoginis, who hover in the space above your bed. As an aid to meditation, bathe in the manner of taking tantric initiation.
Practicing in this way one soon gains the conventional spiritual powers, and these in turn eventually bring one to the highest primordial wisdom.

The colophon: This sadhana, entitled The Best of Jewels, was written by the Buddhist monk Rinchen Drup. May any meritorious energy that it generates cause the living beings to evolve toward the enlightenment state of glorious Kalachakra. [Glenn Mullin. The practice of Kalachakra, p. 265-279].