Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Stages of Empowerment Activities for Glorious Cakrasaṃvara is a ritual manual detailing the precise procedures for initiating disciples into the Cakrasaṃvara tantra. The text functions as a technical guide for the ācārya, prescribing the preparation of consecrated vases, the use of specific mantras, and the orchestration of complex visualizations. It moves from the material requirements of the ritual space to the psychological and spiritual transformation of the disciple, who is visualized as a Buddha during the process. The work commits the reader to a rigorous system of samaya (sacred bonds), emphasizing absolute devotion to the guru and the adherence to esoteric vows. By integrating physical offerings, sensory deprivation via blindfolds, and the symbolic consumption of impure substances, the text aims to shatter conventional perceptions and facilitate the attainment of omniscience and Mahāmudrā. The process culminates in the irreversible empowerment, binding the practitioner to the path of a Heruka for the benefit of all sentient beings.
Provenance
About this text
Detailing the stages of the ritual for the empowerment of Glorious Cakrasaṃvara, the Śrīcakrasaṃvarasekakriyākrama is a work of the classical Tibetan tradition. The text is attributed to the Indian author Śāśvatavajra. It was translated into Tibetan by Dharmabhadra and lo tsa ba chen po thams cad mkhyen pa bu ston zhabs, and is preserved in volume ཞ of the Tengyur within the collection of Śaṃvara and Related Tantras, where it spans twenty-two pages. The work enacts the precise requirements for empowerment, prescribing the arrangement of vases associated with figures such as Khaṇḍakapālin and Kākāsyā, the use of scented water containing five nectars and five lamps, and the application of white threads and coral beads consecrated with the syllable HŪṂ. A scholar or serious reader consults this text today to examine the technical specifications of the ritual process, including the placement of vases in cardinal and intermediate directions and the visualization of sun disks upon the hearts of corpses situated within variegated lotuses.
Sanskrit title
Śrīcakrasaṃvarasekakriyākrama
Indian author
Śāśvatavajra
Tibetan translators
Dharmabhadra, lo tsa ba chen po thams cad mkhyen pa bu ston zhabs
Cite thisAnuvāda, “The Stages of Empowerment Activities for Glorious Cakrasaṃvara” (Toh 1470), machine draft, 2026.https://naxiai.com/tibetan/works/toh1470
Summary & commentary
Significance
This work is significant as it provides a concrete window into the ritual technology of the Anuttarayoga Tantra tradition, specifically the Cakrasaṃvara cycle. It illustrates the intersection of material ritualism, somatic practice, and the conceptual framework of deity yoga. For the modern reader, it demonstrates the radical nature of tantric initiation, where social and purity taboos are intentionally subverted to achieve spiritual liberation.
Structure
Passages
Section
Description
1-4
Ritual Preparations
Instructions on the preparation of the twenty-four vases, the use of scented water, and the recitation of consecration mantras.
5-12
Preliminary Instructions and Vows
Guidance for disciples on meditative absorption, confession of sins, and the commitment to uphold the vows of the three vehicles.
13-23
The Empowerment Process
The sequence of initiation, including the use of blindfolds, the bestowal of the vajra and bell, and the conferring of the name empowerment.
24-29
Advanced Practices and Consort Observances
Details on deity visualization, the secret empowerment, and the specific requirements of consort practice and offerings to the guru.
30
Conclusion and Dedication
Final instructions on providing for the needy and a dedication of merit for the benefit of all beings.
Themes
Samaya and Guru Devotion (10-14, 29)
Ritual Purity and Transgression (7, 15, 26)
Deity Yoga and Visualization (5, 13, 18, 19, 24)
The Attainment of Mahāmudrā (16, 17)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Stages of Empowerment Activities for Glorious Cakrasaṃvara·
In the language of India: Śrīcakrasaṃvara-ekakriyākrama. In the language of Tibet: dPal ’khor lo sdom pa’i dbang gi bya ba’i rim pa (The Stages of the Ritual for the Empowerment of Glorious Cakrasaṃvara). Homage to the glorious Cakrasaṃvara!
Bowing to the Hero who binds all things into one, I shall explain the stages of the ritual for empowerment, which is vast and supremely clear. In this regard, a yogi who has been granted the empowerment exactly as it is, who is skilled in the four yogas, and who desires to take care of his disciples by means of the recitation of knowledge-mantras, should dwell in a maṇḍala house free from all harms such as kings and thieves, according to the ritual. Having made offerings of the five sensory objects to a maṇḍala made of colored powders or a painted cloth and so forth, he should perform the preliminary consecration of the vases at night. If fewer than thirty-nine vases are not available, there should be nine. On the vase that serves as the principal one, one should draw two symbols: a Gaurī situated on the pericarp of a variegated lotus, and a Vajra-holder on a sun disk above the heart of Hara. On the four vases of the ḍākinīs—Lāmā, Khaṇḍarohā, and Rūpiṇī—one should draw four curved knives on four sun disks at the hearts of corpses situated on the pericarps of variegated lotuses.
In the twenty-four vases of the twenty-four heroes, such as Khaṇḍakapālin and the others, who are perfectly associated with Pracaṇḍā and the rest, there are individual sun disks upon the hearts of corpses situated in the center of variegated lotuses, bearing curved knives and vajras. In the eight vases of Kākāsyā and the others, who reside in the cardinal and intermediate directions, there is a curved knife on each sun disk at the heart of a corpse situated in the center of a variegated water-born lotus. Furthermore, in the vase of all activities and the vase of victory, there are five pretas drawn in the center of variegated lotuses situated upon elephants, lions, horses, peacocks, and garuḍas; at their hearts, upon four moon and sun disks, one should draw the symbols of the five Tathāgatas in order: Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya. This is the sequence.
Regarding that, the principal vase is the largest; it is black, without a base, with a large belly and a high neck. The symbols are well-drawn, the neck is wrapped in fine cloth, and the mouth is adorned with mango leaves and the like. Into the belly, one should place gold, silver, lapis lazuli, pearls, coral, barley, wheat, rice, pulse, sesame, masha, vṛttika, kaṇṭakārī, and the five medicinal herbs: aparājitā white, white daṇḍotpala, and sahadevī.
The bellies should be perfectly filled and completely brimmed with the scented water containing the five nectars (amṛta) and the five lamps together. The necks of these [vases] should be wrapped with a white thread together with a coral bead over which the syllable HŪṂ has been recited seven times. The four vases of Lāmā and the others, and the four vases of Kākāsyā and the others, are to be placed one by one at the end of the eight sides of the four gates in their proper order. The nine should be arranged upon a seat of kuśa grass; the vase of the Blessed One, who is the principal, should be placed right there upon the hub. This is explained as the procedure for the number of nine vases. When there are vases for the deities minus forty, then they should be arranged according to the respective abodes of the deities. Then, one should perform the consecration of the vases according to the ritual for the consecration of vases. In that regard, this is the ritual: the ācārya himself, possessing the yoga of the deity, should summon the maṇḍala residing in space with light rays from the seed-syllable at his own heart and offer the water for the face, the water for the feet, and so forth. Afterwards, that wheel melts by the fire of great passion and should be dissolved into their respective vases in due order. One should place [the vase] upon the Vajra-Vijaya vase, which is beautifully adorned with a garland of flowers.
Recite the mantra oṃ vajrakuṇḍali vajra hūṃ phaṭ one hundred and eight times. This same mantra should also be recited one hundred and eight times over the action vase (karmakalaśa). The vases of the principal deity and the others should also be consecrated with the mantras of the principal deity and the maṇḍala deities, according to the respective yoga. Then, having made perfect offerings of flowers, incense, and so forth, and having presented the torma, one should ring the bell while preceded by the praises of Akṣobhyavajra and the others. This is the ritual for the consecration of the vases.
Thereafter, the maṇḍala should be worshipped with the twenty attributes: the bell, the akṣapaṭaha drum, the paṭaha drum, the hāhā sound, the lute, the flute, the ḍamaru, the mṛdaṅga drum, the muraja drum, laughter, the erotic gesture, song, dance, flowers, incense, fragrance, food, the mirror, taste, touch, and the characteristic of the dharmadhātu.
Following that, the disciples who have been prepared for the maṇḍala and are fortunate enough to possess the capacity for the way of mantra, holding garlands of flowers with their knees pressed to the ground, should be addressed:
"Some enter this maṇḍala seeking the accomplishment of secret mantra. Others seek merit, and others seek the world beyond. The wise who enter this maṇḍala should do so with great faith directed toward the world beyond. One should not seek the fruits of this life; for those who desire this life, the world beyond will not be attained."
"A person who strives for the perfection of meditative absorption will effortlessly achieve the fruits of this life." Thus, the disciples are instructed. They should then mentally cause the form of the glorious Heruka to enter their own bodies, and imagine that all the Tathāgatas residing in the lotus of Vajravārāhī melt and confer empowerment. Then, actually standing at the entrance of the divine maṇḍala, they should make this request for entry:
"O Great Hero, you who are in perfect union with Vārāhī, you are my teacher. You who have shown the way of great awakening, Great Protector, I seek you. Grant me the reality of the samaya; grant me also the bodhicitta. Grant me the Three Refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, please lead me into the supreme city of great liberation." Having spoken thus, they should make the request to enter the maṇḍala.
Then the ācārya, taking one disciple as the principal, says: "Come here, child! I shall perfectly teach you the ritual of the conduct of the Secret Mantra of the Mahāyāna. You are a vessel for the great way, possessing the vajra of body, speech, and mind. The Buddhas of the three times, through the power of the vajra mantras, have perfectly attained peerless wisdom. Through the peerless application of mantra, the lions of the Śākyas and other heroes have conquered the hosts of Māra, those of great and fierce power. Having realized the ways of the world, they turned the wheel and passed into nirvāṇa."
"Therefore, in order to attain omniscience, my son, apply your intelligence in this way." Having spoken thus to them, he says:
"I take refuge in the Three Jewels.
I confess each and every sin.
I rejoice in the virtue of all beings.
I mentally embrace the awakening of the Buddhas.
Just as the Buddhas, those of great fortune,
Generated the unsurpassed, sublime bodhicitta,
So shall I generate it.
In order to liberate all these beings
Sinking in the ocean of existence,
May I too become omniscient
And abide in the state of all-pervading sovereignty."
Having recited these verses of the three refuges three times, the ācārya performs a protection for the disciples with the mantra: oṃ vajra-kuṇḍali vajra hūṃ phaṭ. Then, at their hearts, throats, and crowns, one should visualize a vajra, a lotus, and a wheel, respectively, each resting upon a moon and containing the syllables hūṃ, āḥ, and oṃ.
The ācārya stands up, holds a vajra in his right fist, and touches the disciples' hearts, throats, and heads with the vajra while reciting hūṃ āḥ oṃ. He places a flower on their heads, incense and a lamp before them, and likewise offers perfume at their hearts.
Following that, he recites the mantra oṃ vajra-kuṇḍali vajra hūṃ phaṭ seven times and gives each disciple a tooth-stick (dantakāṣṭha) made of aśvattha or similar wood—unbroken, without blemishes, twelve finger-widths in length, and with its tip encircled by a garland of flowers.
Having eaten those while facing either the east or the north, one should look upward and discard them in a place smeared with cow dung to the extent of a cow hide. Regarding the specific actions such as pacification and so forth: "In whichever direction the [tip of the tooth-stick] falls, by that one should know the supreme accomplishment. Likewise, if the tip points to the east, it is renowned as a middling accomplishment. If facing north or straight ahead, one desires worldly accomplishments. Just as with the casting of the tooth-stick, if the tip goes downward, then at that time the accomplishment of the subterranean realm will occur; this is certain without need for further analysis. If it points upward, it is the accomplishment of the celestial realm; thus it will be without doubt."
Following that, one drinks three handfuls of scented water for rinsing the mouth, and should rinse the mouth with this mantra: Oṃ hrīḥ viśuddha dharmāḥ sarvapāpāni ca saṃśodhaya sarvakalpanāpanaya hūṃ. This is the ritual for the tooth-stick.
Sitting in front of them, one gives them kuśa grass for a seat and a pillow after reciting the mantra Oṃ vajrakuṇḍali and so forth seven times. Then, having bound a triple-stranded protection cord with three knots—consecrated seven times with this very same mantra—around the right arm, one should inspire them by teaching the Dharma:
"In the world, the Omniscient Ones may or may not appear at any given time. Like the udumbara flower, the way of practicing the Secret Mantra appears only once in a great while."
Even more difficult to find than that is that which enables one to accomplish the peerless benefit of sentient beings without passing into nirvāṇa. Whatever sins were previously committed over many tens of millions of eons will all be exhausted by seeing a maṇḍala such as this; what need is there to mention abiding in the way of the mantra practice of infinite renown? If one recites the secret mantra of the Protector, the unsurpassed state will be attained. Those whose intellects are utterly stainless regarding this supreme conduct have completely severed the lower realms from which all suffering arises. You, great beings, have today found an incomparable find. Because you are being born into this teaching of all the Victorious Ones and their heirs, you great beings, you remain fully embraced. By that, you will be well-born into the Great Vehicle tomorrow. This supreme path of the Great Vehicle, which brings about great emergence, is glorious; through it, you will proceed and become Tathāgatas. Having thus proclaimed the teaching of the Dharma, they are again protected with the mantra oṃ vajra-kuṇḍali.
"Just as the Vajra-Holder bestowed empowerment upon the Buddhas for the sake of protecting wandering beings, a source of qualities, so please grant it to me." The disciples are then made to lie upon beds of kuśa grass, and it is said: "Whatever dreams you see, tell me in the morning." In this way, the preliminary rite for disciples worthy of the knowledge empowerment is shown.
Once again, having entered the maṇḍala house, the ācārya should recite the mantra of Vajrakuṇḍalī for the purpose of protection. In the morning, after also offering the torma, he should go outside and call the disciples. Having asked them about their dreams—whether they were auspicious or inauspicious—if the dreams were inauspicious, he should thoroughly protect the disciples with the mantra of Vajrakuṇḍalī and then, as before, inspire them to listen to the Dharma.
If, however, they wish to receive the empowerment of an ācārya, at that time they should take the special vows. With these verses, they should make the request for the ācārya vows:
"Having granted me the supreme empowerment of the irreversible wheel, O Protector, the reality of the deities of the wheel, the activity of the ācārya, and the samaya and the supreme secret vows of all the Buddhas—please speak so that I may become an ācārya for the sake of all sentient beings."
With these verses, they should make the request for the ācārya vows. Furthermore, with devotion, the Guru should make the request to all the families: "This person named [so-and-so] desires to fully uphold bodhicitta, the samaya, and the vows, and to enter this secret wheel." This is how it should be done. Then, [the Guru] should say: "Do you, Great Being, desire to fully uphold the great secret of the pure families?" The disciple should then say, "I do."
Then, having recited the samayas of the five families and so forth: "I take refuge in the Buddha, the Dharma, and the Saṅgha—the Three Jewels."
This is the firm vow of the Buddha family, O one who delights in knowledge. You, of great intelligence, must hold the vajra, the bell, and the mudrās. That which is bodhicitta is the vajra; insight is explained as the bell. You must also hold the ācārya; the guru is equal to all the buddhas. This is taught to be the samaya vow of the pure vajra family. Likewise, for the Jewel family, three times during the day and night, you must practice the four types of generosity: material things, fearlessness, the Dharma, and loving-kindness. You must hold the sublime Dharma of the outer, secret, and three vehicles. Thus, for the pure Lotus family, this is the supreme samaya vow. For the exalted and great Action family, you must correctly hold all the vows. You should also perform acts of worship to the best of your ability. You must not abandon or neglect the service of yogis who are your vajra brothers and sisters; you should attend to them in every way according to your capacity. You must not desire the Lesser Vehicle, nor turn your back on the welfare of sentient beings. You must not completely renounce saṃsāra, nor always delight in nirvāṇa. You must not show contempt for gods, asuras, or secrets. You must not step over mudrās, mounts, weapons, or sacred symbols. You must not kill living beings, nor take what is not given. You must not engage in sexual misconduct, nor speak lies. Except for the purpose of training sentient beings, you must abandon all improper actions.
One should honor the yogis and attend to those who are virtuous. As for the three types of physical actions, the four types of verbal actions, and the three types of mental actions, I shall maintain them according to my ability. In this manner, the guru should bestow the samayas, vows, and so forth upon the disciple. The disciple, with devotion, should prostrate and, through this sequence of taking them up, prostrate to all the Buddhas. O Protectors, the Buddhas, and their sons, please attend to me! I, who am called [name], from this day forth until I reach the heart of awakening, shall generate the unsurpassed, supreme bodhicitta, just as the Protectors of the three times have resolved upon awakening. I shall firmly uphold the three trainings of discipline: the discipline of gathering virtuous dharmas and the discipline of acting for the benefit of sentient beings. The Buddha, the Dharma, and the Saṅgha are the unsurpassed Three Jewels. From this day forth, I shall supremely uphold the vows of the Buddha-yoga. In the great and noble Vajra family, I shall truly uphold the mudrās of the vajra and the bell, and I shall also uphold the ācārya. In the great and noble Jewel family, regarding the delightful samayas of yoga, I shall practice the four types of generosity six times every day. In the pure and great Lotus family, which arises from great awakening...
I shall uphold the sublime Dharma of the outer, secret, and three vehicles. In the great and exalted family of action, I shall perfectly maintain all the vows. I shall uphold the specific activities of offering to the best of my ability. Having generated the supreme and sublime bodhicitta, I shall uphold every vow without exception for the sake of all sentient beings. I shall deliver those not delivered; I shall liberate those not liberated; I shall give breath to those who have not found breath, and I shall establish all sentient beings in nirvāṇa.
Oṃ sarvatathāgata-yoga-kāya-vāk-citta-utpādayāmi śeṣāṇāvaśeṣa-sattva-dhātu-hita-sukhottama-siddhi-atyanta-bhava-siddhi-maheśvaryādhipatyāya ca.
By this, the disciple generates the mind of awakening (bodhicitta). Thus, having taken the vows of the master, this concludes the instruction on the preliminary residence for the disciple who is worthy of the master empowerment.
Following that, after making extensive offerings to the maṇḍala, whether drawn or otherwise, and having first performed the yoga of one’s own deity, one should enter the maṇḍala through the ritual of the disciple’s entry and receive the garland empowerment and so forth from the heart of the Blessed Lord. At that time, for the sake of the disciples’ entry, one should make a prayer of truth:
"Phenomena are like reflections: clear, pure, and untroubled. They are ungraspable and inexpressible, arising entirely from causes and karma. By the truth of suchness and its definitive emergence, may the maṇḍala..."
"May all disciples clearly behold the reflection, free from all faults." With these and other words, one should offer a prayer. Then, having offered a gift outside the curtain, the disciples who are fortunate enough to receive the empowerment are visualized in the form of Vairocana. Holding a flower garland with the mantra oṃ khaṃ vīra hūṃ, they are sprinkled with the water of all-activity and their eyes should be blindfolded.
For the purpose of entering the maṇḍala, the teacher asks: "O you who delight in joy, who are you?" The disciple replies: "I am the fortunate one, for the sake of great bliss." Then the guru places a vajra at the disciple's heart and recites the generation of the mind of awakening: oṃ sarvayogacittam utpādayāmi | oṃ suratena samayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ. Then he says: "Today you will be blessed by all the Tathāgatas. You must not speak of this great secret of all the Tathāgatas to those who have not entered the maṇḍala, nor should you show it to those who lack faith."
Summoning them with hūṃ jaḥ hūṃ, he leads them inside the curtain and places them at the eastern gate of the maṇḍala, saying: "Today you have entered the family of all the Tathāgatas. Therefore, I shall generate the vajra-wisdom within you. By means of this wisdom, you will attain even the accomplishments of all the Tathāgatas, let alone other accomplishments."
"You must not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired." Having said this, he places the vajra on the disciple's head again and says: "This is your vajra of samaya; if you speak of it to anyone, your head shall be split asunder." Placing the vajra together with a flower at the heart, he recites:
"Oṃ! Vajrasattva himself now dwells perfectly within your heart. If you speak of this way, he will tear it open and depart in that very instant."
Having made them take this oath, he blesses the five nectars (amṛta) contained in a lotus vessel with the three wisdoms and recites "Oṃ vajrāmṛtodaka ṭha" seven times. Then he says:
"This is your hell-water. If you transgress your samaya, it will burn you; if you guard your samaya, it is the accomplishment (siddhi). Drink this water of vajra nectar!"
Having said this, he makes them drink it. Then he should say:
"From this day forward, I am your Vajrapāṇi. Whatever I say, 'Do this,' you must do. You must not treat me with contempt. If you do not abandon your arrogance, you will die and fall into hell." This is the bestowing of the samaya water.
Then the disciple should say: "May all the Tathāgatas grant me their blessings! May Vajrasattva descend into me!"
Then, the five limbs of a goat are blessed with the seed syllables of the five Tathāgatas.
Having mixed equal parts of great sesame oil and great guggulu together, and having prepared an incense blend thoroughly combined with liquor and guggulu, the master should recite the mantra of Vajravārāhī and fumigate the disciple with this incense. Then, if the body descends, one will travel through the sky; if the speech descends, one will utter unprecedented verses; and if the mind descends, one will know the past, the future, and the present. Reciting "Oṃ tiṣṭha samaya paripālite hūṃ hūṃ hūṃ ho ho ho svāhā," if one holds a vajra to the crown of the head, the [descent] will depart. Then, having stabilized it with "Oṃ tiṣṭha vajra," one asks, "What appears to your eyes?" Based on their report of seeing white, yellow, red, or black, one declares them to be fortunate recipients of the accomplishments of pacifying, enriching, magnetizing, or wrathful activities. Then, the blessing of truth should be performed:
"In this authentic maṇḍala, I shall lead the disciple to enter. May the deities of the various families appear according to their merit. What kind of accomplishment will this one attain? In which family is this vessel suitable? According to the power of their merit, may they become established in the maṇḍala."
The disciple should also circumambulate three times counter-clockwise and, facing to the right, cast the previously held flower garland into the maṇḍala while reciting "Pratīccha vajra ho."
Then, following the falling of the flower, the accomplishments—whether inferior, supreme, or otherwise—are indicated for the disciple. In this regard, if it falls upon the uṣṇīṣa or the ūrṇā (hair-treasure) of the Buddhas, then at that time there is the accomplishment of Mahāmudrā. If it falls upon the eyes or the face, then at that time there is the accomplishment of Mantra. The upper portion is also supreme; the middle portion is middling; the lower portion is inferior. If it falls very far from the image, it is for wrathful rites (abhicāra). If it is near, the accomplishment is swift. This should be understood by means of the grid (koṣṭha) of the deities' respective locations. If it falls between two deities, then at that time it will belong to the family of whichever deity it is closer to. If it falls outside the maṇḍala, the accomplishment is minor. If it falls upon the lines (rekhā), then at that time it should be discarded. If, after throwing three times, it falls in that very same spot, there is no accomplishment. If it falls outside the outer vajra-garland, there is no accomplishment. If it falls far away, it is said to be very difficult. This is the ritual for the falling of the flower.
Then, having taken back their flower garlands and bound them upon the heads of the disciples, one says: pratigṛhṇa tvam imaṃ sattva mahābala. Then, having visualized two oṃ syllables upon the moon in their eyes, one should cause Vajracaṇḍa—along with the deities of the maṇḍala summoned by the light rays of the oṃ syllables—to enter the disciple's heart, and with this mantra, the face-covering should be removed: Oṃ, today you yourself are Vajracaṇḍa.
"Exert yourself in opening the eyes! You shall open all eyes; the vajra eye is unsurpassed." Having said this, the blindfold should be removed. Then, the maṇḍala should be shown: "The Buddha is naturally pure; the body is naturally stainless. O child, look upon the maṇḍala, the city of the lords of heroes and heroines." Then, the maṇḍala of the thirty-seven factors of awakening, which resides within the body maṇḍala and consists of the sacred sites, secondary sites, and so forth, and the wheel of deities of the glorious Heruka, should be pointed out. This is the ritual for entering the maṇḍala.
Immediately thereafter, the disciple should bow with their entire being to the Guru, the Protector, and make this supplication: "Bestow upon me the empowerment, O supreme vessel of the inconceivable Dharma." As soon as the disciple has made this supplication, the ācārya should take the victory vase and others, and meditate on Akṣobhyavajra, who arises from the syllable HŪṂ and the vajra, residing in the lotus vessel. With light rays from the seed syllable at his own heart, he should strive to invoke the wisdom being (jñānasattva) and cause it to enter. Having thus made perfect offerings, he sprinkles the water.
"In the form of Akṣobhya, the essence of the aggregate of consciousness, the Great Compassionate Teacher, the Hero, bestows this empowerment upon the crown of the head." OṂ TRICAKRAVĪRA TVAM ABHIṢIÑCĀMI. This is the water empowerment. [Then follow] the crowns and so forth.
The seed syllable of the supreme jewel is AṂ. It is explained as the vajra-sun produced from action. Having made offerings to this as before, one should visualize the Vajraḍākinī at the crown of the head and generate the Vajra-holder. That very form of the crown is the self of sinless feeling.
OṂ SARVA-BUDDHA-ḌĀKINĪYE VAJRA-VARṆANĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ. With this mantra, and other such mantras, one should recite. This is for the crown. Then, having consecrated a rosary seven times with the Blessed One’s garland mantra, one should bind it upon the head and confer the empowerment; this is the garland empowerment.
From the syllable JRĪṂ and the vajra-lotus, the perception of the Tathāgata Amitābha is accomplished. Having generated the vajra, it should be placed in the right hand and at the heart of the disciples. "O Hero, glorious Heruka, and so forth, today I confer the empowerment upon you. This is the very nature of all the Buddhas; hold the vajra for the sake of perfect accomplishment." This is for the vajra.
The sword arises perfectly from the syllable KHAṂ. It has the form of Amoghasiddhi. The bell, which is the essence of formations, should be placed in the left hand. "This is explained as the bell that follows the melody of all yoginīs. You too must always hold it; the Victorious Ones desire it for supreme awakening." The hero who is the lord of the three cakras holds the vajra and bell in his hands. The naturally beautiful joy is blessed as the Mahāmudrā. This is for the lord.
Having placed [the vajra] upon the crown of the disciple’s head, from the syllable BHRŪṂ, in the form of Vairocana, the Vajra-Holder confers the name empowerment, the very essence of the aggregate of form:
OṂ TRICAKRA ADHIPATI ŚRĪ HERUKA VĪRĀTVAṂ ABHIṢIÑCĀMI.
"You are [Name] Vajra." This is the name empowerment.
From the cause of obtaining these five empowerments, these five pure Buddhas, through the sequence of being freed from ignorance, cause the five wisdoms to be attained. Immediately thereafter, the disciple should make this supplication:
"O Treasure of Compassion, please grant me the Vajra Master empowerment, through whose kindness I shall become capable of accomplishing the welfare of both myself and others."
Having made this supplication, the twenty-two-syllable mantra should be recited, and the mantra empowerment should be conferred. This is the mantra empowerment.
Then, visualizing the Vajra Vow in the form of Akṣobhya, the vajra should be given with these words:
"This is the very nature of all Buddhas; it resides in the hand of glorious Heruka. You too must always hold it; remain firm in the vow of glorious Heruka."
From the syllable HŪṂ, the vajra is given. Reciting: OṂ SARVA TATHĀGATA SIDDHI VAJRA SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI HĪḤ HI HI HI HI HŪṂ, the disciple is made to take up the Vajra Vow. This is the bestowal of the Vajra Vow.
Then, the Bell Vow should be bestowed.
Oṃ vajraghaṇṭe raṇita praraṇita saṃpraraṇita sarvabuddhakṣetra pracaline prajñāpāramitānādasvabhāva vajradharma hṛdayasaṃtoṣaṇi hūṃ hūṃ hūṃ phaṭ svāhā. This is the discipline of the bell.
Then, the disciplines of the khaṭvāṅga, the ḍamaru, and the skull-cup should be bestowed. With the verse: "O Hero, take this khaṭvāṅga, the ḍamaru, and the vessel; this mudrā of glorious Heruka abides perfectly both externally and internally," the teacher should place these in the student's right and left hands. This is the discipline of the khaṭvāṅga, the ḍamaru, and the skull-cup.
Then, the prophecy is given: With the left hand of the Vajra-holder, holding the corner of the dharma robe with a curved knife, and standing with the hand in the gesture of fearlessness, the student should be granted encouragement: "Here, I, the Lord of the Three Wheels, whose nature is all the Buddhas, prophesy you as a Tathāgata by the name of glorious Heruka. You are the Tathāgata named glorious Heruka. Siddhi samayas tvaṃ bhur bhuvaḥ svaḥ. Having conquered all the hosts of Māra, you have entered the supreme city, the great sovereignty of the three realms, I, the source of glorious qualities." This is the prophecy.
Then, once again, the supplication should be made: "O Great Hero, now grant me the great empowerment of non-retrogression, so that I may perform the activities of beings without signs."
Having been thus petitioned, the disciple, adorned with all ornaments, is positioned at the eastern gate upon a lion throne. Visualizing them in the form of Vajrasattva atop an eight-petaled lotus, one meditates on a vajra born from the syllable HŪṂ. Then, one should bestow [the vajra] with these words:
"The being without beginning or end,
Vajrasattva, the great joy,
Samantabhadra, the self of all,
The lord of Vajragarvā."
One should grasp it with the suchness of the words: "The Blessed One, the glorious primordial person."
Following that, the bell born from the syllable A is given into the left hand with these words:
"This is explained as the melody of insight
Of all the Buddhas.
You too must hold it constantly;
The Victorious Ones desire it for supreme awakening."
Then, saying:
"Becoming is pure by its very nature;
By its very nature, it is made free from becoming.
The supreme being, pure by nature,
Makes becoming supreme."
The disciple should also recite this.
Following that:
"From the stability of the body of mind,
The samaya of the mudrā is proclaimed.
Since the body of all is stable,
Therefore it is proclaimed as the mudrā."
With these words, having blessed the body of one's chosen deity as the inner Mahāmudrā, one should embrace. Then, by the light rays from the seed syllable at the heart of the Teacher, the Wisdom Being, the Lord of the three cakras—
Summoned by the sequence of invocation, the heroes and goddesses make vast offerings of honor. Likewise, the Tathāgatas, holding vases filled with the water of wisdom, should be visualized by the hero as bestowing the empowerment of the Lord Vajradhara. One should bestow the empowerment with the mantra: "The empowerment is the great vajra, venerated by the inhabitants of the three realms; it is granted from the source of the three secrets of all the Buddhas."
As it is said: "Embracing with the hands a sixteen-year-old wisdom consort, through the union of the vajra and bell, this is held to be the master empowerment." This is the samaya of the mudrā. Then, Akṣobhya becomes the crown ornament, and the heroes and goddesses perform the consecration. Recite the mantra: "Oṃ supratiṣṭha vajre svāhā." Then, one should make all these offerings of flowers and so forth, according to the desires of the great yoginīs.
Then the Vajra-holder should issue the command: "For the yogin who knows reality, there is nothing whatsoever that should not be done. By abiding in the knowledge of reality, the hero should enjoy the five sensory pleasures. I am the nature of all heroes; I am the self of all goddesses. Therefore, I shall perform everything. I worship the glorious Heruka. Sentient beings, who are of the nature of phenomena born of dependence, are of the nature of reflections. Having thus understood the three realms,"
"Act for the benefit of sentient beings without stain"—this is the command. Then, having performed the activities, the disciple should offer a gift to the guru and, before the assembly of noble beings, perform prostrations and praise with their whole being. This is the irreversible [empowerment]. The master’s empowerment is called the "irreversible empowerment," and the five empowerments along with the master’s empowerment are also called the "vase empowerment," because in all cases the activity involves the vases. These six empowerments are not contradictory in any of the tantras.
Thus, having purified the vajra body through the master’s empowerment, the disciple should then, in a place secluded from curtains and the like, offer to the guru a wisdom consort (prajñā) who delights their own mind, is adorned with beauty and youth, is a fortunate recipient of the samayas and vows, and possesses flowers bound to the five respective families, for the purpose of conferring the secret empowerment.
At the time of establishing a connection with her, the disciple should bow to the guru, kneel, and join their palms, performing the ritual in front of the mandala:
"The eyes of the mandala are the great guru;
The hero bows to that very one.
Then, one should seek the secret meaning.
O Protector, refuge for the refugeless,
Cakrasaṃvara, please protect me!
Without cause, you possess great compassion;
O Protector, please be the protector of me, the protectorless.
Just as you are, O Great Being,
O Pervasive Lord, please make me likewise.
In the mire of saṃsāra,
Please grant refuge to me who am sinking."
With these two verses, one should make the supplication.
Following that, one should gradually meditate or instantaneously visualize oneself as the glorious Heruka. The wisdom consort offered by the disciple is understood to be an emanation of Vajravārāhī; she is armored with the great armor and so forth. Likewise, her body, speech, and mind are blessed. As it is said in the Hevajra Tantra: "The vajra and lotus are blessed: from the syllable HŪṂ comes the vajra, and from the syllable VYĀ comes the jewel, with a yellow VYĀ at its tip. From the syllable A comes the three-petaled lotus, and from the syllable VYĀ comes the white anthers, with a yellow VYĀ at the tip." Thus they are blessed. Then, with the mantra of the Blessed Lady as she abides, one performs the cumbana (kissing). At midnight, one should place her upon a comfortable bed of wood, cloth, or a throne in the center of the maṇḍala or near the maṇḍala, and begin the conferral of the secret empowerment.
Likewise, during the stage of emission through the activity of opening the vajra and lotus and so forth, the head, forehead, two eyes, mouth, throat, and heart—these seven locations—of the disciple whose face is covered should be empowered with the vajra and lotus while reciting the heart mantra, the near-heart mantra, and the garland mantra. When the duration of both is complete, one squeezes those two secret [organs] with the thumb and ring finger; thus, it is said, "by means of the vajra and lotus." The disciple is the nature of Amitābha.
"Aho! This is the state of supreme great bliss.
The Teacher has perfectly explained the teaching.
The disciple, who has destroyed all conceptualization,
Should fully enjoy that lotus abode."
Just as the past Vajradharas and others
Empowered the sons of the Buddhas,
So too, with the beautiful bodhicitta,
Do I empower you, my son.
At the time of the secret empowerment, the disciples and the wisdom consorts (prajñā) should also have their eyes covered with blindfolds, and one should visualize two syllables OṂ on their two eyes. Reciting, "OṂ, Vajrasattva himself / Strives to open your eyes," and so forth, the blindfolds are removed and the maṇḍala is shown. Then, the suchness should be proclaimed: "The form of the maṇḍala circle has arisen from the nāda." By means of the secret empowerment, the vajra of speech is to be purified; this is the ritual for the secret empowerment.
Following that, having prostrated to the ācārya with the five limbs, the disciple should place the right knee on the ground and sit before him with palms joined in the kapota gesture. Having made the request with the two verses previously mentioned, the ācārya places the hand of the wisdom consort upon the disciple's hand. Having brought the entire assembly of heroines and heroes under control, the Guru, the Vajra-holder, places the vajra upon the disciple's head and says:
"This goddess is the Great Mudrā,
The giver of infinite bliss.
My son, embrace her in every way
And perform the unsurpassed offering."
Having said this, he should give her. She, anointed with saffron and sandalwood and beautifully adorned with garlands of fragrant flowers, reveals her own lotus clearly without clothing. Immediately thereafter, the Guru gives the unsurpassed command to the hero's son regarding that goddess:
"O Hero, are you willing to consume the bodhicitta? Are you devoted to the offering of the consorts who have arisen from the five families? Do you have the conviction to consume now the feces, urine, semen, blood, and so forth? Furthermore, my son, speak of whatever other commitments of the deities you desire."
The disciple should then say:
"O Goddess, how could I not be willing to uphold the commitments and so forth? How could I not be constantly devoted to women and perform the offering to the lotus?"
Then that goddess, being delighted, loosened her hair and removed her garments. Displaying her fully blossomed lotus, she said: "Bhañja padma hoḥ! Ema! This lotus of mine is perfectly endowed with all bliss. Whoever relies upon it through the ritual, I abide before them. Perform the activities in the lotus just as one would to please the Buddhas and so forth. The King of Great Bliss himself dwells eternally within this very place." "Bhañja mokṣa hoḥ."
Immediately thereafter, for the sake of the wisdom-knowledge empowerment (prajñājñānābhiṣeka), the disciple bows to the maṇḍala and the guru, circumambulates the maṇḍala three times counter-clockwise, and then once again engages in the commencement of the practice. One should complete the visualization of oneself in the form of Śrī Cakrasaṃvara and likewise in the form of Vajravārāhī, having donned the armor of the great protection and so forth.
The vajra and lotus are also consecrated by transforming them from the seed syllables as previously described. Having done so, based on the guru’s instruction regarding the channel that enters from the left side, one should stimulate it by means of the fingers. Reciting: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham, one places the vajra upon the lotus. Through the activity of performing the treatise of supreme joy, the secret empowerment is obtained in the presence of the guru.
Regarding the wisdom-knowledge empowerment (prajñājñānābhiṣeka), the student experiences the wisdom-knowledge through the sign of how the consort is held. The guru also definitely realizes the student’s experience of bliss through that sign. One should confer the empowerment while reciting:
"The great vajra empowerment,
Worshipped by those of the three realms,
Arising from the source of the secret speech of all Buddhas,
I shall bestow it."
Then, the Blessed Lady, being pleased, should be visualized as reciting the secret mantra of the "eating" (bhakṣa). Placing her left hand on the student’s head, she should grant the authorization:
"From this day forth, my son,
Until you reach the heart of awakening,
Perform the welfare of all beings
With your entire being, just like a dream."
Thus, by conferring the wisdom-knowledge empowerment, the mind-vajra (cittavajra) is purified. This is the ritual for the wisdom-knowledge empowerment.
"The supreme of these three stages
Should be understood here through the pith instructions.
This is self-luminous clarity;
External objects are abandoned.
Apart from this awareness,
There is no other means to buddhahood."
"The supreme among the supreme of observances is the singular practice of the consort observance"—this refers to the consort observance. The point of non-return regarding the water and so forth is explained as the master empowerment; all these external teachings abide within. From the sequence of conduct, it should be known from the oral instructions of the heroes. When the four empowerments have been shown, the practitioner is empowered. At that time, this so-called "suchness" is for the sake of attaining the inconceivable dharma. It is correctly explained as outer and inner; the essence of the outer and inner is the essence of all phenomena, which is explained as "inconceivable." Without appearance and without birth, not a path of speech and without location, that is the fifth suchness, the completion stage, the inexhaustible coemergent. Inconceivable, infinite, and so forth—that is the nature of the moving and the stable. By way of selflessness, it abides as the self; the hero realizes great bliss. This is the oral instruction on suchness. Thus, the disciple who has correctly obtained all the empowerments and understands that what was to be done has been done, should offer a gift to the guru with a mind of clear devotion. Then: "The gift spoken by the Tathāgatas should be offered to the guru: a hundred thousand measures of gold, various kinds of jewels, hundreds of pairs of garments, elephants, horses, and provinces, earrings, bracelets, necklaces, and excellent rings, and the golden yajñopavīta (sacrificial thread)."
One should offer one’s own wife or daughter, as well as male and female servants and sisters, having prepared them for the practice. One should also constantly offer all of one’s possessions to the guru. From this day forward, I offer myself as a servant to you. Having performed the ritual in that manner, the practitioner must be extremely certain. Regarding the benefits of offering the fee, it is said: Then, whatever ḍākinīs, lāmās, and especially Khaṇḍarohā, as well as the ḍākinīs who are the consorts of the yogis—all these ḍākinīs together will attend to this practitioner. There is no doubt that they will become the servants of that practitioner everywhere. The yoga of this one will be accomplished, such that it cannot be thwarted by the three worlds. Invisibility, dwelling in subterranean holes, the celestial realm, foot-ointment, and the elixir of immortality—the practitioner’s desires will always be firmly established. One can manifest in various forms and travel through the sky. Especially the ḍākinīs, that person will subdue them all. By the application of seeing them even once, one becomes a yogi in an instant. Regarding the statement that there is no need for yoga through the pride of one who has not received empowerment: The mantrin who desires yoga itself without having seen the maṇḍala is like one who strikes the sky with their fist or tries to drink a mirage. Having performed the homa and offered the torma, the assembly of sublime beings will gather.
"After holding a feast for the saṅgha, one should then satisfy the lowly and the protectorless." Thus it is said. "By the merit of writing this for the sake of benefiting all beings without exception, may everyone, having conquered the hosts of Māra, become the glorious Heruka."
The Stages of the Ritual for the Empowerment of the Glorious Cakrasaṃvara, composed by the great paṇḍita, the venerable master Śrīdhara, is hereby complete. This was translated at Zhālū Riphug, a place blessed by the glorious Dīpaṃkaraśrījñāna, by the Śākya bhikṣu Dharmashrībhadra, who has gained a slight illumination of the mind regarding the methods of grammar through the kindness of the great translator, the omniscient Butön Rinpoche, and who received the command of that same sublime leader upon the crown of his head.