Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a detailed procedural guide for the empowerment of the thirteen-deity form of Cakrasamvara. The work functions as a liturgical manual, directing the Vajra Master through the physical and mental requirements of the initiation, including the arrangement of the mandala, the use of ritual implements like the damaru and bell, and the specific visualizations required to transform the disciple into the form of Heruka. The text moves from preliminary consecrations and the conferral of the diadem and name empowerments to the more advanced secret and insight empowerments. By prescribing specific mantras, vows, and the consumption of ritual substances, the text commits the practitioner to a path of tantric transformation. It emphasizes the necessity of a spiritual friend (guru) and the adherence to samaya vows, arguing that these ritual stages are the essential means for leading a beginner toward the ultimate truth of suchness and the attainment of the accomplishments of the tathāgatas.
Provenance
About this text
A ritual for the empowerment of the thirteen-deity form of Glorious Cakrasaṃvara, the Śrīcakrasaṃvaratrayodaśātmakasya abhiṣekavidhi originates from the Indian tradition and is attributed to the author Avadhūtipa Advayavajra. The work was translated into classical Tibetan by Jñānavajrapāda and bod kyi lo tsa ba chen po zhang zhung. It is preserved in the Tengyur, volume ཞ, where it comprises 23 pages and is situated within the collection of the Śaṃvara and Related Tantras. The text enacts the procedural requirements for initiation, beginning with an invocation to Vajraḍākinī and Heruka in union with Vārāhī. It prescribes the evening consecration of the thirteen-deity form, detailing the arrangement of a sun maṇḍala and the placement of a multicolored lotus in a victory vase. The ritual involves the use of the damaru and other instruments, the circumambulation of yoginīs holding vases, and the specific positioning of the all-activity vase in the northeastern direction. A scholar or serious reader consults this work today to examine the precise liturgical instructions for the empowerment process, including the physical requirements for the mandala and the specific offerings, such as offering cakes, required for the ceremony.
Sanskrit title
Śrīcakrasaṃvaratrayodaśātmakasya abhiṣekavidhi
Indian author
Avadhūtipa Advayavajra
Tibetan translators
Jñānavajrapāda, bod kyi lo tsa ba chen po zhang zhung
Cite thisAnuvāda, “An Empowerment Ritual for the Thirteen-Deity Form of the Glorious Cakrasamvara” (Toh 1486), machine draft, 2026.https://naxiai.com/tibetan/works/toh1486
Summary & commentary
Significance
The work is significant as it preserves the specific liturgical sequence of the Cakrasamvara tradition, illustrating the intersection of visualization, mantra, and physical ritual in Indo-Tibetan Buddhism. For the modern reader, it provides primary evidence of how empowerment is conceptualized as a transmission of wisdom and a formal entry into a specific tantric family.
Structure
Passages
Section
Description
1-13
Preliminary Rituals and Consecration
Covers the initial setup, the placement of vases, circumambulations, and the preliminary visualizations and prayers for the disciples.
14-22
The Initial Empowerments
Details the conferral of the diadem and name empowerments, the proclamation of samaya, and the distribution of ritual implements.
23-30
Secret and Insight Empowerments
Describes the advanced stages of initiation, including the yoga of bliss, the handling of subtle essences, and the final emphasis on the role of the guru.
Themes
Ritual Transformation and Visualization (4, 11, 15, 17, 23)
Samaya and Tantric Vows (18, 19, 20, 21, 25)
The Role of the Guru (12, 22, 30)
Wisdom and Suchness (5, 9, 15, 27, 28)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Empowerment Ritual for the Thirteen-Deity Form of the Glorious Cakrasamvara·
In the language of India: Śrīcakrasaṃvaratrayodaśātmakābhiṣekavidhināma. In the language of Tibet: Dpal ’khor lo sdom pa’i bcu gsum ma’i bdag nyid kyi dbang bskur ba’i cho ga zhes bya ba (The Ritual for the Empowerment of the Thirteen-Deity Glorious Cakrasaṃvara). Homage to the Vajraḍākinī!
I bow to the glorious protector Heruka, who is in union with Vārāhī. Through the kindness of the Vajra Master, I shall explain the ritual for his empowerment. In the application of mantra and tantra, the preliminary offering to the deity and the ultimate benefit of sentient beings cannot be accomplished without empowerment. Therefore, an ācārya who has received empowerment and authorization accordingly, who knows the ten suchnesses, who possesses a pure intention such as firmness in the samaya and the ritual, who is adorned by having a consort and having protected the body, who is skilled in the absorption of the four yogas, who has properly recited the secret mantra through the ritual of prior service, and who is devoted to the worship of the deity, should desire to take charge of a student who has been thoroughly examined.
In a maṇḍala house or similar location free from all harms such as kings and thieves, the ācārya should visualize a maṇḍala of colored powders drawn according to the ritual, or a maṇḍala of painted images and so forth, or the maṇḍala through the stages of clear realization. He should worship the maṇḍala with various offerings, such as the viśvavajra and so on. Having properly placed the vases endowed with all the characteristics, he should proceed.
At the time of evening, one should perform the consecration (adhivāsana) of the glorious Trayodaśātmaka-Saṃvara (Thirteen-Deity) in stages. Whether there are thirteen, five, or if unavailable, even just one, it is acceptable. Regarding that, on the center of a multicolored lotus in the vijaya-kalaśa (victory vase), one should draw a blue vajra and a red vajra upon a sun maṇḍala situated above the hearts of Gaurī and Haraṇī. For the remaining [vases], one should draw a curved knife (kartṛkā) upon a sun maṇḍala situated above the hearts of the corpses.
[The vase] should be endowed with the five medicines, the five precious gems, the five grains, and the five tree leaves; its neck should be wrapped with cloth, and it should be beautifully adorned with a parasol and five banners. For the sarvakarma (all-action) vase, one should draw either a crossed vajra (viśvavajra) or the symbol of Amṛtakuṇḍalī. Completely filled with fragrant water, one should meditate upon the maṇḍala-cakra of that [vase] in stages. Having offered the prokṣaṇa (sprinkling) and the arghya (offering water) and so forth, one should cause [the deities] to enter as the essence of amṛta (nectar) wisdom.
Following that, having placed [the vase] properly upon a lotus vessel adorned with a vajra and a garland of flowers, one should recite each respective mantra one hundred and eight times. Mentally, one should cause them to enter as the essence of amṛta. Having made perfect offerings with flowers and so forth, one should conclude with praise using the eight-line mantra or with verses such as: "You are surrounded by the beauties of the yoginīs."
Preceded by verses of auspiciousness, the yoginīs should hold vases together with their leaves in their hands and, having performed three circumambulations to the sound of the damaru and other instruments, they should be placed in their respective positions. The all-activity vase should be properly placed in the northeastern direction; specifically, an offering cake should be presented to the guardians of the directions, the hundred-syllable mantra should be recited three times, and one should request their forbearance. This concludes the ritual of the maṇḍala offerings and the consecration of the vases.
Following that, the fourfold retinue—or disciples who possess great compassion and are suitable vessels for the Mantra Vehicle—should perform a maṇḍala offering. Holding a garland of flowers and resting their kneecaps on the ground, they should listen to the following:
"Some seek the accomplishment of secret mantra;
This is for entering the maṇḍala.
Those who desire merit seek something other than that;
Others seek the welfare of the world.
For those who seek the welfare of the next world,
And who possess great faith,
The wise should enter the maṇḍala.
For those whose minds desire only this life,
There is likewise no welfare in the next world.
For those born seeking the welfare of the next world,
The fruits of this world will flourish."
After that, kindle a fire with thorns and the like. Holding white mustard seeds in the right and left hands, circle them to the right and left and cast them into the fire while reciting this mantra:
OṂ SARVA PĀPAṂ DAHANA VAJRĀYA MAMA SARVA ŚIṢYASYA SARVA PĀPAṂ DAHANA SVĀHĀ.
Likewise, one should take water and pour it into the torma vessel. With the mind, one should cause those disciples to enter their own bodies in the form of glorious Heruka. Having emerged through the vajra path and entered the lotus-abode of Vajravārāhī, one should visualize that they are empowered by the melting of the Tathāgatas. Then, having placed them directly at the eastern gate of the maṇḍala, one should request their entry:
"O Great Joy, you are my teacher;
You are in union with Vārāhī.
I seek the Great Protector
Who reveals the way of great awakening.
Grant me the reality of the samaya;
Grant me also the bodhicitta.
The names of the ten places
Of Heruka and Vārāhī,
And the Buddha, Dharma, and Saṅgha—
Grant me these three refuges.
O Protector, I wish to enter
The supreme city of great liberation."
Then the guru should address the disciples, focusing primarily on one:
"Come, child! I shall correctly teach you
The ritual of the conduct of Secret Mantra in the Great Vehicle.
You are a vessel for the great way.
The Buddhas who appear in the three times,
Possessing the vajra of body, speech, and mind,
Have perfectly attained the peerless state
Through the power of the vajra Secret Mantra.
This peerless application of Secret Mantra
Was used by the supreme ones, such as glorious Heruka,
To conquer the hosts of Māra,
Who are exceedingly fierce and powerful.
Having followed the ways of the world,
They turned the wheel and passed into nirvāṇa.
Therefore, in order to attain omniscience..."
"Son, apply this wisdom!" Thus he says, and they [the disciples] should recite the verse of the three refuges three times:
"I take refuge in the Three Jewels.
I confess each and every misdeed.
I rejoice in the virtue of all beings.
I hold the awakening of the Buddhas in my mind."
Then, with the mantra "Oṃ vajra-kuṇḍali vajra hūṃ phaṭ," they should perform the protection with the sprinkling of water. At their hearts, throats, and heads, one should visualize the syllables Hūṃ, Āḥ, and Oṃ, respectively, situated upon the centers of vajras, lotuses, and wheels resting on moon discs. Through their light rays, one should meditate on Ḍākinīs, Bhūcarīs, and Pātālavāsīs. The disciples should also visualize their bodies being illuminated by those light rays.
The master stands up, holding a vajra in his right fist, and touches the hearts, throats, and heads of the disciples. Reciting "Hūṃ Āḥ Oṃ," he anoints them with sandalwood and the like. He should then offer flowers to the crown of the head, incense before them, a lamp to the eyes, perfume to the heart, and food offerings into their hands.
Following that, he should give each disciple a tooth-stick (dantakāṣṭha) twelve finger-widths in length, unbroken and uncracked, bound with a garland of flowers such as the aśvattha, while reciting the mantra of all activities (viśvakarma). The disciples should then chew it while facing east or north and discard it in a place smeared with cow dung and water.
Then, if one faces east and so forth, the activities of pacifying and so on should be taught in their respective order. If one faces as directed above, one should know that the supreme accomplishment will be attained. If one looks downward, the accomplishment of the lower realms will be attained. If one faces upward, there is no doubt that one will attain the state of moving through the sky. If one falls outside the maṇḍala, there is no accomplishment. Following that, for the purpose of rinsing the mouth, three handfuls of water are given with the mantra: OṂ HRĪḤ VIŚUDDHA DHARMA SARVA PĀPAṂ NICHĀSYA VIŚODHAYA SARVA VIKALPĀṂ PĀNĀYA HŪṂ. This is given for the purpose of rinsing the mouth. Having placed [the items] in front, one should recite the mantra beginning with OṂ VAJRA KUṆḌALI seven times and give them into the hands for the purpose of a kuśa seat and pillow. Furthermore, this same mantra should be recited seven times over a red protection cord with three strands and three knots, which is tied around the right arm, and one should inspire them with enthusiasm for the teaching of the Dharma:
"In the world, the Omniscient Ones are like the udumbara flower; they appear only once in a great while, or perhaps not at all. The way of the Secret Mantra practice is even rarer than that; it is that which is able to accomplish the peerless benefit of sentient beings without passing into nirvāṇa. Whatever sins were committed in the past over many tens of millions of eons, they will all be exhausted by seeing this maṇḍala. All their lower realms, along with the origin of all suffering, will be utterly severed. Those whose intellects are utterly stainless regarding this supreme practice..."
"O great beings, today you have obtained the unsurpassed find. Because you shall all uphold this teaching of the Victorious Ones and their Sons, you will be born as great beings. By this, you will be properly established in the Mahāyāna." Having had them listen to the Dharma with such verses, and having again well protected them with this very mantra of all activities, the ācārya should take the vows:
"Having bestowed the supreme empowerment of the irreversible wheel, O Protector, please tell me: the reality of the wheel deities, the activities of the ācārya, the samaya of all the Buddhas, and the supreme secret vows—for the sake of all sentient beings, I shall always be the ācārya."
After this supplication, the guru should make a request to the ḍākas and ḍākinīs: "The one called [Name], who upholds the bodhicitta, desires to uphold the samaya and vows in this wheel of the secret meaning. Do you, great being, desire to fully receive the secret of the pure family of the great secret?" The disciple should also say, "I desire it." Then:
"Take refuge in the Three Jewels: the Buddha, the Dharma, and the Saṅgha. Always make offerings to the guru. Be devoted and loving toward the Buddhas and beings. Always practice the four kinds of generosity. Abandon non-virtuous actions and the like. Completely avoid the root downfalls."
The gross downfalls are likewise. One should make offerings to sentient beings and not desire the Lesser Vehicle. I shall ferry across those who have not crossed; I shall liberate those who are not liberated. From the turmoil of the suffering of saṃsāra, I shall give relief to sentient beings. You must also always maintain the discipline of acting for the benefit of sentient beings. Thus it should be said. The disciple should also say: "Just as the Lord has commanded, so shall I act." Thus it should be said. Having thus taken the vows of the ācārya, one should sleep upon kuśa grass. "Tell me whatever dreams you see." Then, having entered the maṇḍala house, one should recite the mantra of all activities for the purpose of protection. Following that, one should specifically offer the torma; this is the ritual for the preliminary residence of the disciple. Then, having gone outside in the morning, one should call the disciples and ask about their dreams, whether virtuous or non-virtuous. Having performed the rites in accordance with the dreams, and having made extensive offerings to the drawn maṇḍala and so forth, one should enter oneself by means of the ritual for the entry of the disciple, preceded by the yoga of the deity. Having mentally received the empowerment of the garland and the final authorization, one should make a request with the truth for the purpose of entering the disciples into the maṇḍala: "All phenomena are like reflections—clear, pure, and stainless; ungraspable and inexpressible."
"Arising from causes and actions, suchness is born from that very reality. Thus, through the truth, may all disciples clearly behold the stainless reflection within the maṇḍala." This is the prayer to be made.
Likewise, outside the curtain, the disciples who have offered the fee and are suitable vessels for empowerment should be visualized in the form of Vairocana. Holding a garland of flowers with the mantra oṃ khaṃ vīra hūṃ, their faces are bound with a red veil. Having purified them with the water of all-activity, the master should ask them to enter the maṇḍala: "O you who delight in desire, who are you?" They should reply: "I am one who possesses the fortune of great bliss."
Then the guru places a vajra at the disciple's heart and, with the words oṃ sarvayogacittam utpādayāmi | oṃ suratena samayas tvaṃ hoḥ | siddhi vajra yathā sukhaṃ, they generate the mind of awakening and say this: "Today, through the blessings of all the Tathāgatas, you must not speak of this supreme secret of all the Tathāgatas in the presence of those who have not entered the maṇḍala, nor to those who lack faith."
With oṃ jaḥ hūṃ śrī heruka yā vid māhyavidyārājāyādhi me svāhā, they are summoned and led inside the curtain. Placing them at the eastern gate of the maṇḍala, the master should say this:
Today you have entered the family of all the tathāgatas. I shall generate vajra-wisdom within you. By means of this wisdom, you will attain even the accomplishments of all the tathāgatas, so what need is there to mention others? You must not speak of this in the presence of those who have not seen the maṇḍala, lest your samaya be impaired. Then, placing the vajra correctly upon the crown of the head:
"This is the vajra samaya. If you speak of this to anyone,
This vajra of samaya shall shatter your head."
Placing the vajra together with a flower at the heart:
"Oṃ, Vajrasattva, today you
Shall truly enter into your heart.
If you speak of this method,
He will immediately tear it apart and depart."
With these words, the oath is proclaimed. Again, the five nectars (amṛta) placed in a lotus vessel are consecrated with the three syllables. Reciting "Oṃ vajrāmṛta udaka ṭhaḥ" seven times, say:
"This is your hell-water.
If you transgress the samaya, it will burn you.
If you guard the samaya, you will attain accomplishment.
Drink this vajra-nectar water."
Having said this, make them drink. Following that, the descent should be performed according to the guru’s oral instructions through the ritual of descent. The sound of the four-faced mantra should be used to bind the boundaries again and again. Upon the body of the disciple, one should likewise apply the beautiful armor of all [the deities]. Again, the supreme mantra of entry, even in the form of the delusion-ḍākinī (mohāḍākinī)...
At the navel, visualize the supreme wheel, the bestower of great accomplishments, blazing and intensely radiant, revolving as a swastika. Maintaining the pride of glorious Heruka without forgetting, repeat it again and again. Mix meat with blood and combine it with guggulu. Recite the mantra of Vajrayoginī one hundred and eight times. By merely fumigating with that, there is no doubt that [the deity] will descend. Once descended, ring the bell and recite the secret mantra with a majestic bearing:
OṂ TIṢṬHA MAHĀKRODHA VAJRAVĀRĀHĪ ĀVEŚAYA STAMBHAYA RARA CĀLAYA CĀLAYA HŪṂ HA Ā JHEṂ.
With this mantra, visualize a red syllable ĀḤ on the tongue of the one who has descended: "You are the nature of the Vajra Speech; speak, child, of what is virtuous and what is non-virtuous!" Having understood this, place the vajra upon the crown of the head with the mantra: OṂ TIṢṬHA VAJRA SAMAYA PARĀVALITE HŪṂ HŪṂ HŪṂ HO HO HO SVĀHĀ. Then, request the departure. This is the ritual of descent.
Following that, take the disciples by the hand and circumambulate the maṇḍala three times counter-clockwise. "This maṇḍala is the accomplishment, the binding of the ḍākinī net. I have led you, child, into the supreme city of great liberation." Then, have them prostrate from the southern gate to the sky-farers: OṂ NAMASTE HŪṂ, OṂ NAMAMI HŪṂ, OṂ NAMO NAMO HŪṂ. With these, they should prostrate.
Glorious Ḍākinī Yoginī,
Embraced by the neck of the Supreme Hero,
Your form is inseparable from the body of the Hero who tames;
You behold the abodes of the retinue through the power of great compassion.
I bow perpetually with devotion at the crown of my head to the supreme Guru.
Again, at the eastern gate:
Seeing beings oppressed by delusion,
In order to pacify all delusion,
You assume the form of the goddess Ḍākinī.
Therefore, I bow to you, Ḍākinī.
Again, at the northern gate:
Seeing beings oppressed by envy,
In order to pacify all envy,
You assume the form of the goddess Lāmā.
Therefore, I prostrate to Lāmā.
Again, at the western gate:
Seeing beings oppressed by desire,
In order to pacify great desire,
You are born as the goddess Khaṇḍarohā.
Therefore, I prostrate to you, Khaṇḍarohā.
Again, at the southern gate:
Seeing beings oppressed by pride,
In order to pacify great pride,
You assume the form of the goddess Rūpiṇī.
Therefore, I prostrate to Rūpiṇī.
I prostrate and bow; I prostrate to you.
Your form is non-dual with Vārāhī.
Because of the five wisdoms and the three bodies,
I prostrate to you, Vajraḍākinī.
Following that, one should ask: "What appears before your eyes?" If they say they see white, yellow, red, or blue, one should explain that they are suitable vessels for the rites of pacifying, enriching, magnetizing, and subjugating, respectively.
In this maṇḍala, I shall truly
Admit the disciples.
In that way, may merit likewise be assigned to the respective families of the deities. Here, how will the accomplishments arise? Whichever family one becomes a vessel for, may that likewise occur in the maṇḍala through the power of merit.
Then, having recited the syllables HŪṂ and TRĀṂ over the flower garland, it should be cast into the maṇḍala with the mantra: pratīccha vajra hoḥ. Then, by the way the flower falls—whether low or high—one should indicate the accomplishment: if it falls on the heads, the ūrṇā-hair-treasure, or the uṣṇīṣa of the deities, then it is the accomplishment of Mahāmudrā. If it falls on the eyes or the faces, it is the accomplishment of mantra. If it falls on the supreme body, it is the supreme accomplishment. If it falls on the center of the body, it is middling. If it falls on the lower part, it is the lowest. If it falls far from the body, it will take a long time. This should be understood for all parts, such as the squares of the deities' locations. If it falls outside the maṇḍala, it should be cast again three times. If it falls in that same spot again, it is said that there is no accomplishment. This is the ritual for casting the flower.
Having taken the cast flower garland, it should be tied upon the head of the disciple while saying: "Hold this, the powerful Sattva!" Then, visualizing two blazing syllables OṂ on the two eyes, one should say: "Vajrasattva now strives to open your eyes; he opens all eyes, the unsurpassed Vajra-eye." Having said this, the face covering is removed and the deities of the maṇḍala are shown.
"The nature of suchness shall be taught following the secret empowerment" refers to the ritual for entering the maṇḍala. Now, the conferral of the empowerments will be explained. Again, preceded by the maṇḍala offering, the student should place their palms at the heart and say:
"Just as the great offering was bestowed
Upon the Buddha, the Vajra of Awakening,
So, for the sake of my complete protection,
Bestow upon me the Vajra of Space."
Preceded by prostrations, the student who has thus offered the supplication should be visualized in the form of Akṣobhya. One should imagine that the ḍākinīs arising from the seed-syllable at one's own heart precede the empowerment. Then, taking the water from the vase with a fist that holds a vajra, one should say:
"The great vajra empowerment,
Venerated by all the three realms,
Arisen from the state of the three secrets,
Shall be bestowed by all the Buddhas."
Reciting "Oṃ vajra abhiṣiñca," the student should be empowered like a cakravartin. This is the ritual for the water empowerment, which is the mirror-like wisdom (ādarśa-jñāna).
Following that, the student should be visualized in the form of Vajrasūrya. Preceded by the empowerment of the ḍākinīs and others, the natural crown arising from the syllable TRĀṂ produced from gold, cloth, and so forth, one should say:
"The great vajra empowerment,
Venerated by the three realms,
Arisen from the state of the three secrets,
Shall be bestowed by all the Buddhas."
Reciting "Oṃ vajra mukuṭābhiṣiñcāmi," [the crown is placed]. This is the ritual for the crown empowerment. This is the wisdom of equality (samatā-jñāna). Following that, the student should be visualized in the form of Padmanarteśvara. Preceded by the empowerment of the ḍākinīs and others, the natural vajra arising from the syllable HRĪḤ produced from red lotus and so forth, one should say:
"The great vajra empowerment,
Venerated by the three realms,
Arisen from the state of the three secrets,
Shall be bestowed by all the Buddhas."
Reciting "Oṃ vajra vajra-abhiṣiñca," the vajra is placed in the student's hand. This is the ritual for the vajra empowerment, which is the wisdom of discernment (pratyavekṣaṇā-jñāna). Following that, the student should be visualized in the form of Vajrarāja. Preceded by the empowerment of the ḍākinīs and others, the natural bell arising from the syllable ĀḤ produced from a bell and so forth, one should say:
"The great vajra empowerment,
Venerated by the three realms,
Arisen from the state of the three secrets,
Shall be bestowed by all the Buddhas."
Reciting "Oṃ vajra ghaṇṭā-abhiṣiñca," the bell is placed in the student's hand. This is the ritual for the bell empowerment, which is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Following that, the student should be visualized in the form of Vajrasattva. Preceded by the empowerment of the ḍākinīs and others, the natural name arising from the syllable OṂ produced from a vajra and bell and so forth, one should say:
"The great vajra empowerment,
Venerated by the three realms,
Arisen from the state of the three secrets,
Shall be bestowed by all the Buddhas."
Reciting "O�
Having said this, it should be placed upon the head of the disciple. One should visualize that all the Tathāgatas dwelling in the center of space enter the crown ornament in the form of the Lord of the Family. This is the initiation of the diadem, which is the wisdom of equality.
Then, visualize the disciples in the form of Amitābha. Holding a vajra born from the syllable HŪṂ, confer the initiation as before, saying: "The vajra initiation of all the Buddhas is conferred upon you today. In order to fully accomplish all the Buddhas, hold this vajra!" Having said this, touch the vajra to the heart and other places, and finally place it in the right hand. This is the vajra initiation, which is the wisdom of individual discernment.
Following that, visualize the disciple in the form of Amoghasiddhi. Visualizing a bell born from the syllable AḤ, place it in the left hand. Embracing the vajra and bell with both hands in a playful manner, confer the initiation as before, saying: "OṂ VAJRA ADHIPATI STVAṂ ABHIṢIÑCA MI TIṢṬHA VAJRA SAMAYA STVAṂ." This is the master initiation, which is the all-accomplishing wisdom.
Then, visualize the disciple in the form of Vairocana. Holding the vajra and bell with both hands at the head, visualize the initiation being conferred as before, saying: "VAJRASATTVA ABHIṢIÑCĀMI VAJRA NĀMA ABHIṢEKATA." (Vajrasattva, I confer the initiation; this is the vajra-name initiation.)
"O, glorious Vajra Heruka, Vajra," and so forth—this instruction to bestow names that accord with the [disciple's] family is the name empowerment, which is the wisdom of the utterly pure dharmadhātu.
Because they are the nature of the five Buddhas,
They are the essence of all that is stable and moving.
Therefore, the five initial empowerments
Are to be bestowed as the means of accomplishing bliss.
Though one, they appear in manifold forms;
The dance is the very dance of the Buddhas.
Whichever Buddha one meditates upon,
One abides in the state of glorious Heruka.
Through these, one becomes empowered to listen to the mantras, tantras, and so forth. Thus, the empowerment of the vidyā has been explained; it is the ritual of the five empowerments, for in all cases it is the activity of the ḍākinīs and others.
Following that:
With offerings, ability, and devotion,
Prostrate at the feet of the Guru.
Placing palms together at the left of the heart,
One should make the request for empowerment:
"O, you of majestic splendor, for the sake of protecting beings,
Through your kindness, grant me
The empowerment of the Vajra Master.
O treasury of compassion, bestow it upon me!"
Having made this request, the disciple is placed at the southern gate. Visualized in the form of glorious Heruka, they are seated upon a lion throne in the center of a multicolored lotus. Adorned with mudrās and the like, with a beautiful parasol held by goddesses above, and likewise with hand-drums (ḍamaru), songs, and various offerings, one should thus worship with diligence.
From the seed-syllable at the heart, light emanates, and the sky is filled with hosts of goddesses. Visualize them holding vases of wisdom-water and raining down flowers and other offerings. The central figure, having entered the wheel, stands in a majestic posture, embracing the consort with his hands holding the supreme vajra and bell. His body is fully expanded by the state of great bliss. The verse is:
The empowerment conferred by the Great Vajra,
To which all the three realms prostrate,
Arisen from the source of the three secrets,
Shall be bestowed by all the Buddhas.
Holding the vajra-water together with flowers, one should confer the empowerment with: Oṃ sarvatathāgata-abhiṣekata-samaya-śrīye hūṃ. One should also uphold the three samayas:
That which is known through the five causes
Is called the "Vajra."
Arisen from that very syllable Hūṃ,
It rests in the hand of Vajrasattva.
The being without beginning or end,
Vajrasattva, the Great Joy,
Lord of all ḍākinī nets,
Lord of the Mistress Vajragarvā.
With these words, have him hold the vajra in his right hand; this is the Vajra Samaya.
The bell is perfectly arisen from the syllable A. The wise one should give it to them:
"This is explained as the melody of insight
Of all the yoginīs.
You too must always hold it;
The Victorious Ones desire it for supreme awakening."
With these words, give it into the left hand:
"Becoming is pure by its very nature;
By its very nature, it is free from becoming."
"The supreme being of naturally pure nature will bring about the excellence of existence." With these words, one should ring the bell; this is the samaya of the bell.
"The samaya of the mudrā is now proclaimed: for the sake of stabilizing the mental body. That which stabilizes the entire body is therefore renowned as the mudrā."
Then, the wise Guru, the master of the Heruka union, in meditative equipoise, should bestow the vows upon the excellent disciples according to the ritual.
"Akṣobhya in the form of a wheel, Amitābha as the nature of the earrings, Ratnasambhava as the necklace, Vairocana is said to be in the hands, and Amoghasiddhi resides in the belt. The ash becomes Vajrasattva. These six are to be known as the mudrās."
"The engagement in generosity and so forth: the khaṭvāṅga is the body of the deity, and the sound of the ḍamaru is insight. The Blessed One, the Vajra-holder, is the day; the Wisdom Consort is said to be the night." This is the empowerment of the Vajra Master.
Following that, the Master should bestow the four [initiations], such as the Vajra Vow, either at the conclusion of the Master Empowerment or at the conclusion of the Fourth Empowerment. Visualizing the disciple in the form of the glorious Heruka, [the Master says]:
"This is the very nature of all heroes; it resides in the hand of Heruka. You too must always hold it; be firm in the vow of Heruka." With these words, the disciple should hold the vajra born from the syllable HŪṂ in their hand.
OṂ SARVA VĪRAYOGINĪSTVAṂ SIDDHI VAJRA SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI VAJRASATTVA TVAṂ HRĪḤ HI HI HI HI HŪṂ. Bestow the vajra conduct upon them and have them hold it with the vajra union: "Give it into the right hand of the disciple"—this is the vajra conduct. Then, visualizing oneself in the form of a buddha, hold the dharma robe at the heart with the left fist like the ear of a deer, and with the right hand in the gesture of supreme generosity, give the prophecy: "By this, I prophesy you: you are the Heruka Vajra Tathāgata. For the sake of the utter purity of existence, you are extracted from the lower realms of existence. You, named [so-and-so], are established as a Tathāgata. SAMAYA STVAṂ BHURBHUVAḤ SVĀHĀ." When the prophecy is given with this mudrā, all the ḍākas, ḍākinīs, and so forth will prophesy unsurpassed, perfectly complete awakening with one voice; tell the disciple to have faith in this—this is the prophecy. Then, visualizing oneself in the forms of Mohaḍākinī and the others, grant the authorization: "For the sake of the benefit of all sentient beings, everywhere for all sentient beings, just as for the various to be trained, turn the wheel of dharma." In place of "dharma" in this verse, substitute "vajra," "jewel," "lotus," and "activity," and grant the authorization with these five verses in sequence. Then, the secret should be spoken:
There is no sin in the three realms equal to the abandonment of desire. Therefore, you must never abandon desire. Mahāsamaya hūṃ phaṭ. With these words, the secret should be revealed:
"By seeing and entering this supreme, most secret maṇḍala, you are definitively liberated from all sins; you shall dwell well in that very state. In this vehicle of great bliss, there is no death for you again. Since existence is utterly pure, you have transcended the suffering of cyclic existence. Do not forsake the bodhicitta, which is the vajra mudrā. By the mere fact of its arising, there is no doubt that one is a Buddha. Do not abandon the sublime Dharma; never cast it aside. Do not reveal that reality to the ignorant or the deluded. You, of great intelligence, must always hold the vajra, the bell, and the mudrā. Never disparage the ācārya; he is equal to all the Buddhas. Having completely abandoned your own self-centeredness, do not torment yourself with asceticism. This is the accomplishment of the vajra family; it is explained as the vow and the samaya. Hold it with ease, for this is the future perfect Buddha. Today you have become the ācārya of the maṇḍala. You have become a holder of the mantras and tantras. You are desired by all the gods and all the ḍākas and ḍākinīs. This is the pure Buddha family, the state of the supreme vow. For the sake of compassion for sentient beings, you must perform the maṇḍala rituals according to the rite."
One should write this with diligent effort.
Practitioners should apply it to their mental continuums.
You must guard the supreme vows.
There is no definition of the innate method
Other than the glorious Cakrasaṃvara.
Thus, the encouragement is given.
Then, the glorious Vajra Master,
To that supreme son of the Buddhas,
Bestows accomplishments through the pure ritual.
The samaya vows should be granted:
Na, ga, and likewise ha,
With śva at the end and śva at the beginning,
Combined with the five nectars.
Always partake of the divine drink,
And generate the excellent beverage.
For the sake of the vows and accomplishments,
One should maintain the pride of glorious Heruka.
The wise do not apply it otherwise.
With excellent offerings and various sounds of bells,
And well-praised nectar drinks, one is satisfied.
One should look upon one’s own disciple as a hero endowed with bliss.
That mantra application is thoroughly granted through the ritual.
The Guru meditates on the seed-syllable HŪṂ upon a sun disk at his own heart, surrounded by the mantra garland. Having recited it one hundred and eight times, through the application of emanation, it is projected forth and enters the disciple’s mouth. By reciting it as it enters the heart, one’s own mantra passes from mouth to mouth.
“O Bhagavān, I have bestowed this upon you;
Please grant your favor to this one.”
The disciple also causes those that have gone into space to enter the form of the seed-syllable of his own mind, and says:
“O Bhagavān, I have received it;
Please grant your favor to me.”
By means of this, one will become endowed with the fortune of the accomplishments of mantra. Following that, the disciple should rise and, holding a ḍamaru, a skull-cup, and a khaṭvāṅga, and adorned with the five mudrās and so forth, perform three circumambulations of the great maṇḍala and the guru. Prostrating with the crown of the head at the guru’s feet, they should say: "Whatever you command, I shall do it all." This is the ritual of the ten empowerments.
Following that, in a place secluded by a curtain or the like, the disciple should offer to the guru for the sake of the secret empowerment a consort (prajñā) who is pleasing to their own mind, endowed with youth and beauty, a suitable vessel for the samaya and vows, connected to the five families, and holding a flower. Having preceded this with offerings such as a maṇḍala, they should prostrate. Kneeling before the guru with palms joined, they should make this supplication:
"O refuge for those without refuge, protector of those without protection, glorious Cakrasaṃvara, you of impartial great compassion, please grant me accomplishment as a protector for those without a protector! Just as you, the Lord, abide in the absorption of the Mahāyāna, please protect me who am sinking in the mire of saṃsāra."
Following that, the face should be bound with silk, and the samaya should be bestowed. The disciple, with palms joined and great enthusiasm, should be placed nearby.
Then, the guru should proceed to bestow the secret empowerment according to the sequence taught in the scriptures. Having stabilized the yoga of oneself as the glorious Heruka through the stages of meditation, one should likewise don the great armor and so forth upon the principal female of the family, and bless the three—body and so forth. The lotus and the vajra should be blessed. Then, with a mind of excellent intelligence in meditative equipoise, one should bless the navel, heart, mouth, and forehead regions together with the collection of mantras; the two mantras, the heart and the near-heart, should be placed there. Having placed the vajra, prepared with the five nectars, into the lotus, one should experience great passion as explained in the treatises on the arts of love, such as embracing and kissing. When the innate joy of awareness has arisen in the mind, the empowerment should be conferred by means of the vajra and lotus. One should properly recite the three secret mantras: OṂ ĀḤ HŪṂ HA HO HRĪḤ. With these three syllables, one should request the deities to depart. Simultaneously, as the experience arises, the two secret substances should be pressed with the thumb and ring finger and drunk by the disciple. "Just as the Buddhas of the past, the Sons, Vajradhara, and the rest, were empowered by the beautiful bodhicitta, so too, my son, are you empowered." By the mind of the Buddhas melting into the empowerment...
The disciple, possessing the yoga of permanence, should say, "Kye ma! Bliss!" and be established in the enjoyment. The wisdom consort should also arise and be given in the same manner. The benefits should also be proclaimed: "This is the supreme empowerment ritual of all the Buddhas; through the purity of the Vajra of Speech, all mantras will be accomplished." This is the ritual for the secret empowerment.
Then, in order for the sublime disciple who has received the secret empowerment to realize the Dharmakāya, the meaning of the wisdom-gnosis (prajñājñāna), one should present and give an external consort who possesses all the characteristics, or another such [consort]. First, having prostrated with the five limbs, with the right knee placed on the ground and the palms joined at the heart of the left, and having previously remained [in the proper posture], one should be roused by making the request with the two verses previously explained.
Following that, having placed the disciple's hand in the hand of the wisdom consort and having brought all the hosts of ḍākas and ḍākinīs under control, one should say, placing the vajra upon the crown of the head: "You must kill living beings; you must also speak words of falsehood; you must take what is not given; and you must consort with the wives of others."
Then one should say: "This goddess is the Great Mudrā, who bestows infinite bliss. Having taken her, my son, always perform the unsurpassed offering." Following that, the goddess says: "O hero, my son, in what are you interested?"
Bodhicitta is the food,
Arising perfectly from the five families.
Worship the consort with devotion;
Feces, urine, semen, fecal matter, and so forth—
These are to be consumed individually.
Furthermore,
"O child, speak of the beautiful samayas
Just as you desire."
Thus it is said. The disciple should also say:
"O Goddess, why should I not be joyful?
I shall uphold the samayas and so forth.
Why should I not always be respectful in my actions?
Why should I not worship the lotus of the woman?"
Then,
With joy, that goddess
Loosened her hair and removed her garments;
Having fully opened her lotus,
She spoke, showing the lotus with bliss:
"O, this lotus of mine
Is perfectly endowed with all bliss.
Whoever relies upon it through the ritual
Will abide right before her.
Perform the vows, offerings, and so forth
Within the lotus just as they should be done.
The King of Great Bliss himself
Abides eternally right here.
If one is deluded and does not know this,
There is no supreme accomplishment for them.
I, the yogi of the deity myself,
Having visualized myself in the form of Vārāhī,
Joining the bola and kakkola,
Always worship according to the ritual.
Following that, from the head, the heart, the navel, the secret place, and the thighs down to the ends of the feet, one should perform the blessing into the nature of the five perfect Buddhas of the five families using the blazing syllables: OṂ HŪṂ ĀḤ SVĀ HĀ.
The channel of Vajradhātvīśvarī
Abides in the left part of the woman.
It should be moved slightly with the fingers;
This is to be known from the oral instructions of the Guru.
"Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham." With these words, one should initiate the joy. Then, through the joy arising from the movement of the lotus and vajra, the family of the Tathāgatas from the space [of the sky] is summoned and melts. One should visualize that [the melted essence] abides in the center of the two drops at the base of the jewel as the nature of coemergent joy, and thus turn toward the meaning of Mahāmudrā.
"The seed syllables abide in the center of the union;
The two drops are unchanging.
Possessing the nature of Mahāmudrā,
The yogi should meditate on them constantly.
Without casting away the bodhicitta,
As long as the yogi acts [in this way],
He will attain an uninterrupted stream.
What is the bliss born from joy?" Thus one should say.
The disciple, having observed the meditative union,
The guru, possessing the supreme yoga,
With deities emerging from the seed syllable at the heart,
Having conferred the empowerment, should cause [the disciple] to enter.
Through that melting and entering,
The aspect of bliss, the Great Bliss,
In the form of one’s own chosen deity—
The guru should look at the disciple while in meditative equipoise.
With these words, the guru observes the disciple’s experience through the symbolic signs. Then, reciting the verse:
"The great vajra empowerment,
Worshipped by all the three realms,
Arisen from the abode of the three secrets,
Shall be bestowed by all the Buddhas,"
the wise one should generate the realization of suchness.
"The great awakening, the great being,
This form is great bliss.
Until awakening is attained,..."
O Vajra-holder, act for the benefit of sentient beings! This wisdom is extremely subtle. Like the vajra-essence, it is like space; stainless, liberated, and peaceful. That is also your father. The disciple should contemplate and hold this well. If it falls into the lotus, the mind that precedes awakening is then taken up through enjoyment. This is the ritual for the conferral of the wisdom-gnosis empowerment.
Following that, having directly and properly obtained the empowerments from the water empowerment up to the wisdom-gnosis empowerment, and possessing the authentic lineage, one should offer a mandala for one's own empowerment and make supplications according to one's ability. With offerings, service, and respect, and endowed with perfect faith, the meaning of the fourth empowerment should be shown. Without having directly obtained the wisdom-gnosis empowerment, one must not confer it again by mere words, for that would cause the samaya to degenerate. Therefore, it is said: "Any yogi who has not obtained the empowerment, yet desires to be a yogi here, is like striking the sky with a fist or like a deer drinking a mirage."
For this reason, it is also stated in the great Samputa-tilaka Tantra: "Examine the disciple with a mind of supreme devotion. Confer the empowerment through the ritual as it was taught. To those who have supreme devotion for the profound and vast methods, the precious empowerment should be given through words." If one asks why the wisdom-gnosis empowerment alone is called "empowerment," it is because it possesses the power to realize the nature of suchness.
As it was said by the Blessed One:
"Empowerment is of three distinct types;
In this tantra, they are clearly explained:
The master, the secret, and the insight,
And the fourth is likewise."
That is true, but it is only a means. For the sake of leading those who are beginners into the ultimate truth, the Perfect Buddha taught this method like the rungs of a ladder. This is because the wisdom-gnosis empowerment is inseparable from the nature of suchness itself. As it is said in the Glorious Hevajra Tantra, the King of Tantras:
"The excellent form of the letter E,
Adorned in the center by the letter Vaṃ,
The basis of all bliss,
The jewel casket of the Buddhas."
Thus: "The supreme joy, the joy of separation, and likewise the innate; the manifold, the ripening, the dissolving, and the one devoid of characteristics. The union of the bola and kaṅkāla—all arise from insight. What is that innate nature of the fourth?"
If one asks what that innate nature of the fourth is:
"When the objects and the senses have simultaneously subsided,
That singular, beautiful body of the Victorious One, the manifest joy—
Whoever, being wise, holds this in their heart while awake,
I prostrate to that which arises simultaneously."
Lūyipa also said:
"Born in the midst of the two joys,
Attaining the most excellent merit—
At that time, how can one have conviction? It is the state of the union of the vajra and the lotus.
Therefore, the noble ones should strive to rely upon that very unchanging bliss."
Regarding that, a person who has long remained in meditative equipoise should again grasp that very reality. As it is also stated in the Tantra of the Black Yamāri:
"Having seen the courtyard of the one with the victory banner, one should thoroughly prepare much milk there. Having familiarized the mind with the milk, one should thoroughly accomplish the Great Seal (mahāmudrā)."
And:
"The perfect union of the vajra and the lotus is renowned as joy (ānanda). The supreme is the intense movement; through the emission, the joy-free (viramānanda) arises. Between the supreme and the joy-free, the innate (sahaja) awakening is explained. It is neither attachment nor free from attachment; it is not even perceived in the middle. Only that which is abandoned by the three is clearly called the 'innate.' In all the oral instructions of the guru, one should understand that very reality with one's own intellect. By what means is that which is called 'innate' to be generated? It is through the means of the maṇḍala circle and so forth, the stage of self-consecration (svādhiṣṭhāna), and the kindness of the guru's feet, as well as by possessing great personal merit.
The innate wisdom (jñāna) transcends the domain of the path of speech. This state of consecration is the omniscient wisdom; what is the definition of that which is called 'innate'? It is said:
'Wherever the sense faculties subside,
Wherein one's own essence becomes non-existent—
The body of innate joy,
Ask the gurus clearly about this.'
What is that? 'The innate is not shown by another;
It cannot be attained by anyone
Except through the lineage of the guru.'"
I know this from my own merit. Therefore:
The guru is the Buddha, the guru is the Dharma,
And likewise, the guru is the Saṅgha itself.
Rely well upon the spiritual friend;
Serve and honor the sublime guru.
Through the performance of the empowerment ritual
Of the maṇḍala of Supreme Bliss,
By that merit, may all worlds
Attain the state of Vajraḍākinī.
If one sees additions or omissions in the source text
And proceeds to criticize it,
The guru is not at fault;
It is one’s own intellect that is at fault.
The ritual for the empowerment of the thirteen-deity glorious Cakrasaṃvara, composed by the master Advayavajra, is complete. It was translated, edited, and finalized by the Nepalese ācārya Jñānavajra and the great Tibetan translator Zhangzhung.