Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Stages of the Empowerment Ritual serves as a technical manual for the administration of tantric initiations, detailing the sequential transition of a disciple from preliminary purification to the realization of non-conceptual bliss. The text structures the ritual as a series of progressive empowerments—including those of the vase, awareness, and the irreversible wheel—each paired with specific mantras, mudrās, and symbolic offerings. It commits the practitioner to a rigorous ethical framework, blending traditional Buddhist precepts against killing and stealing with specific vajra samaya vows. The ritual progression moves from external rites and the adoption of the disciple toward internal meditative experiences involving the manipulation of subtle energies and the attainment of the essence of bliss. By integrating the roles of the ācārya and the disciple through a series of requests and bestowals, the text aims to transform the practitioner's aggregate of formations into all-accomplishing wisdom, ultimately leading toward omniscience.
Provenance
About this text
A ritual manual detailing the sequential activities of empowerment, the Abhiṣekavidhikrama belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Sukharāja. It was translated into the Tibetan language by Kaśmīri Parahita and the monk Shes rab rgyal mtshan, a translation preserved in the classical Tibetan period. The version appearing in volume ཟ of the Tengyur spans fourteen pages. The text enacts the technical procedures of tantric initiation, beginning with the disciple's request and the preliminary rites of the vase, the deity, and the maṇḍala. It specifies the use of kuśa grass and the recitation of mantras to invoke yoginīs and facilitate the purification of the body, speech, and mind. A scholar or serious reader consults this work today to examine the precise liturgical requirements of the empowerment process, from the initial adoption of the disciple to the specific mantras used to transform the nature of the offerings.
Sanskrit title
Abhiṣekavidhikrama
Indian author
Sukharāja
Tibetan translators
Kaśmīri Parahita, bod kyi lo tsa ba dge slong shes rab rgyal mtshan
Cite thisAnuvāda, “The Stages of the Empowerment Ritual” (Toh 1535), machine draft, 2026.https://naxiai.com/tibetan/works/toh1535
Summary & commentary
Significance
This work is significant as it provides a concrete procedural map for the transmission of tantric authority and the activation of the practitioner's spiritual capacity. For the modern reader, it illustrates the intersection of ethical discipline, ritual symbolism, and somatic meditation in Indo-Tibetan Buddhist praxis.
Structure
Passages
Section
Description
1-5
Preliminary Rites and Initial Empowerments
Covers the initial request of the disciple, preliminary consecrations, and the bestowal of samaya water.
6-9
Ethical Vows and Awareness Initiation
Outlines the moral prohibitions of the action family and the bestowal of the empowerment of awareness.
10-12
Ritual Offerings and Vehicle Transmission
Describes offerings to buddhas and yoginīs and the transmission of the Kriyā, Caryā, and Guhya vehicles.
13-14
The Irreversible Wheel and Sacred Geography
Details the vows of the irreversible wheel and the mapping of the ritual space to specific sacred locations.
15-18
Secret Empowerment and Bliss Realization
Focuses on the meditation of emptiness, the secret empowerment, and the attainment of non-conceptual bliss.
19
Conclusion
Final offerings, aspiration prayers, and the merit-dedication of the author.
Themes
Samaya and Ethical Discipline (4-7, 13)
Ritual Symbolism and Mudrā (3, 7, 11, 13)
Non-conceptual Bliss and Emptiness (15-18)
Sacred Geography (14)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Abhiṣekavidhikrama-nāma. In the language of Tibet: dBang gi cho ga’i rim pa zhes bya ba (The Stages of the Empowerment Ritual). Homage to the glorious Vajrasattva!
The activities of the empowerment should be performed as follows. First, the disciple should make the request two or three times. Then, the Vajra Master asks the disciple, "Do you have all the necessary materials for the empowerment?" To which the disciple replies, "I have everything perfectly."
Regarding that, the purpose of the Master thoroughly subduing the disciple's karmic obscurations is as follows: at the disciple's heart, one should visualize the syllable kaṃ melting, from which the entire nature of the karmic obscurations—every single malevolent thing—is completely destroyed. Likewise, at the disciple's navel, one meditates on a five-pronged vajra melting to become the complete Vajrayakṣa, two-armed, black in color, with bared fangs and a single face, holding a vajra and a noose in his right and left hands. Alternatively, he may have fangs and a threatening gesture (tarjanī) in his left hand.
Then, the Master himself brandishes the vajra and, having gone to the disciple's heart, visualizes the karmic obscurations created by the disciple melting. As he strikes with the vajra, the Vajrayakṣa also strikes. Reciting the mantra: oṃ vajrayakṣakrodha khāda khāda pāpaṃ yasya hūṃ phaṭ svāhā, one visualizes [the obscurations] being reduced to ashes, whereby the sins are purified.
Then, protection should be performed: one should bind a thread to the right hand with the mantra of Sumbharāja or Amṛtakuṇḍalī. Likewise, one should write or visualize the three syllables at the crown, throat, and heart.
This is the blessing of the body, speech, and mind. Prior to this complete purification of the adoption [of the disciple], all the preliminary rites must be performed: the consecration of the vase, the consecration of the deity, and the preliminary practice of the maṇḍala. Then, having empowered two blades of kuśa grass with the mantra of Amṛtakuṇḍalī, they are placed as the seat and pillow for the disciple in the lion’s sleeping posture. On the second night, the dreams must be thoroughly examined. Once good or bad dreams are seen, the pacifying expulsion of obstructing spirits (vighna) and the fire offering (homa) should then be performed. Prior to that, having drawn the maṇḍala, performed the practice, and presented the great offerings and the torma (bali), when midnight remains, the disciple is placed outside the door of the maṇḍala. Holding a garland of flowers, the ācārya binds the face with a cloth while speaking. "In whom do you take delight?" he asks. "O fortunate one, I delight in great bliss," the disciple replies. Then, taking the disciple by the hand, he leads him to the site of the maṇḍala and recites this mantra: OṂ ŚRĪ HERUKA VIDYA MAHE VIDYĀRĀJĀYA DHIMAHETAJÑĀNUVĪRI PRACODAYA SVĀHĀ. This is the entry of the disciple. The disciple is placed at the southern door and performs three prostrations. With this secret mantra: OṂ NAMASTE HŪṂ, NAMĀMI HŪṂ, NAMO NAMO HŪṂ SVĀHĀ. Then, at the eastern door, with palms joined, he should prostrate with his entire body. With this mantra, he should become the very essence of the offering to the heroes (vīra) and yoginīs.
OṂ SARVA VĪRAYOGĪNYĀTMA ḌĀKINĪYE TIṢṬHA MĀṂ IDE. Joining the palms at the heart, one should prostrate at the northern gate as before. By this mantra, one should cause all the yoginīs to be of the nature of the empowerment of offering. OṂ SARVA TATHĀGATA VĪRAYOGĪNĪ ĀTMANA TAṂ LĀMA ABHIṢIÑCATU MĀṂ. Then, joining the palms, one should cause all the yoginīs to be of the nature of the offering. OṂ SARVA TATHĀGATA VĪRAYOGĪNĪ ĀTMA KHAṆḌAROHAŚYA PRABARTAYATO MAMA IDE. This is for the western gate. Then, at the southern gate, circling the palms around all the limbs, one should cause all the yoginīs to be of the nature of the action of offering. OṂ SARVA TATHĀGATA VĪRAYOGĪNĪ ĀTMA RŪPIṆI KARMA KAROṬO MĀṂ IDE. One should perform the four prostrations of deep reverence.
Then the ācārya should examine the light; he should ask about what appears to the eyes. Then, he should show whatever accomplishment is achieved that follows from the light. Then, the student should eat a tooth-stick—twelve finger-widths long, with a flower at the tip, unblemished, uncracked, straight, and of the aśoka tree or similar—and, facing east, cast it onto the maṇḍala without overstepping the skin-measure. If it points north, it is pacifying. If it points east, it is enriching. If it points south, it is wrathful. If it points west, it is magnetizing. If it points upward, it is the accomplishment of a vidyādhara. If it falls outside the maṇḍala, the accomplishment is minor. This is the bestowing of the tooth-stick.
The bestowal of the samaya water should be recited:
"O glorious Heruka, today you have truly entered your heart. If you speak of this way, it will immediately tear [your heart] and depart. Therefore, this is the water of hell; if the samaya is transgressed, it will burn. If the samaya is guarded, the accomplishment (siddhi) will be achieved through this vajra-amṛta water." Thus it is given.
"Today, do not yourself act in any way that contradicts the vajra water. If it is not guarded, you will fall into hell." The mantra is: OṂ VAJRA-AMṚTA-UDAKA ṬHA HŪṂ. With this, have them drink from the hollowed palms.
"Just as you desire to understand and uphold these samayas, vows, and so forth, so shall the wisdom of glorious Heruka be generated within you. Through that wisdom, you will attain even the accomplishments of all the Tathāgatas; what need is there to mention other accomplishments?" Having taught this, they cast a flower garland into the indivisible maṇḍala. Whichever [deity] the flower falls upon, that is their family; this is the meaning of the empowerment of the name.
Then, the mantra for removing the blindfold is: ŚRĪ HERUKA RAṂ YAṂ TIRYA CAKṢO ROD UDGHAṬANA TATPARA UDGHAṬAYA TE SARVA AKṢO VAJRA CAKṢU UTARI. Likewise, the mantra is: OṂ VAJRA-NETRAYA HARA HARA PAṬALAṂ HRĪḤ. This should be recited.
"By seeing this maṇḍala, you should develop intense faith in the yoga of the family-born. Having been blessed by mantra and mudrā..."
For the purpose of the empowerment into suchness, for the disciples who act as venerable ones, you, the ācārya, have taken me under your care; therefore, your teaching is a great joy. O Great Protector, I, who desire the great awakening, the essence of the indivisible vehicle—grant me that very samaya. Grant me also the bodhicitta. Grant me the three refuges of the Buddha, Dharma, and Saṅgha. O Protector, please lead me into the supreme city of great awakening. This is the supplication. Then, the ācārya bestows the samayas of the five families of Tathāgatas:
Take refuge in the Three Jewels: the Buddha, Dharma, and Saṅgha. This is the indivisible essence of the vows of the pure Buddha family. O you of great intelligence, hold the vajra, the bell, and the mudrā. That which is the bodhicitta is the vajra; mindfulness of insight is the bell. You must also hold the ācārya; the guru is equal to all Buddhas. This is taught to be the samaya vow of the pure Vajra family. Three times each day and night, always practice the four kinds of generosity: material wealth, fearlessness, the Dharma, and loving-kindness. This is the great, supreme Jewel family.
Uphold the sublime Dharma without exception, including the three vehicles: outer, secret, and inner. This is taught to be the samaya vow of the pure Lotus family. Possessing all the vows, you shall hold them in their true nature. Perform the activities of offering as much as you are able.
This is the great and supreme family of action. One must not kill living beings, nor take what is not given. One must not engage in sexual misconduct, nor speak words of falsehood. One must abandon intoxicants, the root of all faults. Except for the sake of disciplining sentient beings, one must abandon all negative actions. One should rely upon the holy and rely upon yogis. One should follow and guard as much as possible the three types of physical actions, the four types of verbal actions, and the three types of mental activities. One should not be inclined to harm sentient beings, nor should one desire the Lesser Vehicle. One should not abandon saṃsāra, nor should one be attached to nirvāṇa. One should not offer service to gods, asuras, or secret [beings], nor should one step over their mudrās, mounts, hand-symbols, and so forth. Thus, you must always guard these summarized samayas. Then, the disciple should take them up with their own voice:
I take refuge in the Three Jewels.
I confess each and every sin.
I rejoice in the virtue of beings.
I hold the awakening of the Buddhas in my mind.
I shall generate the supreme, holy bodhicitta.
Just as the Protectors of the three times
Have resolved upon awakening,
I shall firmly uphold these three types of discipline:
The discipline of restraint,
The discipline of gathering virtuous dharmas,
And the discipline of acting for the benefit of sentient beings.
The Buddha, the Dharma, and the Saṅgha—
I shall uphold the supreme vows born from the yoga of the Buddha, the unsurpassed Three Jewels. I shall individually and correctly uphold this vajra, bell, and mudrā. I shall also uphold the masters. In the great and supreme Vajra family, I shall constantly bestow the four types of generosity during the six periods of day and night. In the yoga of the supreme Ratna family, I shall maintain the delightful samaya. I shall individually and correctly uphold the outer, inner, and secret three vehicles as the samaya. In the pure and great Padma family, which arises from great awakening, I shall uphold all the vows individually and correctly. I shall perform the activities of offering to the best of my ability. In the great and supreme Karma family, I shall generate the supreme, unsurpassed bodhicitta. For the sake of all sentient beings, I shall uphold every vow without exception. I shall liberate those not yet liberated; I shall release those not yet released; I shall give breath to those who have not found breath, and I shall establish them in nirvāṇa. I shall completely abandon the ten non-virtuous actions of body, speech, and mind, as well as intoxicants that lead to heedlessness. I shall have no desire for the inferior vehicle. I shall not serve gods, asuras, or secret [beings]. From this time forth, until I reach the heart of awakening, I shall thoroughly avoid treading upon ritual implements and the like. Thus it is said.
To grasp that very reality, the ācārya bestows the initiation of the vows through the empowerment of awareness. Thereupon, while the student meditates, the ācārya bestows the water empowerment. The mantra is: OṂ VAJRA ABHIṢIÑCA MI. For the student who has obtained this, it is the essence of the mirror-like wisdom, the purification of hatred, the accomplishment of the activity of wrathful subjugation, and the purification of the aggregate of consciousness. This is the water empowerment, the essence of the nature of Akṣobhya.
Then, having visualized the crown as the essence of the nature of Ratnasambhava, the student empowerment is given with this mantra: OṂ VAJRA VAIROCANYE HŪṂ HŪṂ PHAṬ SVĀHĀ. By obtaining the crown empowerment, it is the essence of the wisdom of equality, the purification of the aggregate of feeling, the accomplishment of enrichment, and the purification of pride.
Then, the vajra empowerment is bestowed as the essence of the nature of Amitābha. The mantra is: OṂ ADYĀBHISIṂKTAS TVAM PI VĪRAYOḤ ŚRĪ HERUKEBHYAḤ IDAṂ TAT SARVA BUDDHA TVAM GṚHṆA VAJRA SU SIDDHĀYA. By obtaining the vajra empowerment, it is the essence of the wisdom of individual discernment, the purification of the aggregate of perception, the purification of desire, and the accomplishment of the activity of magnetizing.
Then, the bell empowerment is bestowed as the essence of the nature of Amoghasiddhi: IYAṂ SĀ SARVA BUDDHĀNĀM PRAJÑĀ GHOṢĀNUGĀ SMṚTĀ TVAYĀ PI HI SADĀ DHĀRYĀ BODHIRĀJĀRĀJINĪ MATĀ.
By receiving this empowerment of the Blessed One, who is pure by the very nature of his essence, and the bell, one should contemplate that the aggregate of formations is purified as the essence of the all-accomplishing wisdom, thereby abandoning the affliction of envy and accomplishing all activities.
Then, the name empowerment is conferred: Śrī herukadevādita abhiṣiñcami śrīheruka iti nāmaḥ. "O [Name] Vajra," it is said. By receiving the name empowerment, which is the essence of the nature of Vairocana, the aggregate of form is purified as the essence of the wisdom of the dharmadhātu, abandoning the affliction of delusion and accomplishing the activity of pacification.
Then, the mantra empowerment is bestowed, beginning with Oṃ śrī he heruka and so forth. Then, the conduct is conferred: "This very conduct of the Buddha, held in the hand of Heruka, you must always maintain. This is the indivisible Heruka conduct." Reciting this, the mantra is: Oṃ sarvatathāgatasiddhavajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi hūṃ ha ha ho ho.
Regarding the holding of that [conduct], with the superior intention of a great hero, the khaṭvāṅga and ḍamaru are the limbs of the limbs of Heruka. The khaṭvāṅga and ḍamaru of the Yoginī, as well as the vajra, bell, the sound of the ḍamaru, the brahmin’s thread, and the yoginī’s own khaṭvāṅga and yogic alms bowl—these constitute the empowerment of the conduct of the khaṭvāṅga and ḍamaru.
At that very time, one should make offerings to the immeasurable buddhas, heroes, and yoginīs with the graceful dance that gives rise to insight and bliss. Regarding the garland: "By this casting of the garland with grace, the yoginīs, such as all the buddhas and others, are adorned with those garlands that give rise to supreme devotion." This is the [offering of] the garland. Regarding the song: "All embodied beings should sing the song that follows the bliss of the yoginīs of all aspects of phenomena." Regarding the scent: "To the Victorious Ones themselves, one offers the scent of discipline, concentration, and insight—the supreme scent of all the buddhas." Regarding the incense: "To the perfect buddhas, one offers incense with excellent vows, the joy of the mind." Regarding the lamp: "The joy of the wisdom of the immeasurable Sugatas for embodied beings arises. The Dharma-eye blazes unsurpassed; it is the lamp of the light of wisdom that dispels all the darkness of ignorance, just as the arising of eye-salve removes the cataracts of people in the world. Thus, the Victorious Ones have removed the cataract of your ignorance, child." OṂ VAJRA NETRA AVAHARA PAṬALAṂ HRĪḤ. This is the opening of the eyes. Regarding the mirror: "Phenomena are like reflections: clear, pure, and untroubled; ungraspable and inexpressible; arising from causes and actions; pure by nature and selfless. Know phenomena to be thus. Perform immeasurable benefit for sentient beings, yet remain inwardly born in yoga. For the sake of benefiting all sentient beings, you are truly exalted throughout the entire world."
You have turned the wheel of Dharma of the Kriyā, Caryā, and Guhya vehicles. Without doubt or hesitation, and with a mind free of dualistic uncertainty, fill the unsurpassed, stainless conch of the Dharma in every direction. Then, the empowerment of the bow and arrow is bestowed. Placing the bow and arrow in the hands of the disciple, have them draw it toward the four directions. This symbolizes the conquest over the four Māras. Likewise, the discourse on attaining the essence of the perfection of generosity through the arrow is proclaimed. By his speech, all activities—pacifying, enriching, magnetizing, summoning, as well as the wrathful, binding, slaying, and expelling—are accomplished accordingly. Through this, the yogi’s accomplishments (siddhis)—the sword, eye-salve, subterranean power, swift-footedness, and the pill—are fully realized. Rising early, the yogi should perform all duties and guard the nature of the vows. These samayas and vows, which maintain the body and life-force in equanimity, have been taught. As for the prophecy: donning the religious robes, one should prophesy in this way: "O Heruka, Tathāgata, you have been extracted from existence and the lower realms. You shall become the Tathāgata named Heruka, the authentic accomplishment." BHRŪṂ BHRŪṂ SVAḤ. Then, the encouragement is given: "Great king of the three realms, having become a king, you shall remain steadfast. Today you abide as the victor over Māra. By remaining thus, you shall abide in the supreme state. Today, there is no doubt that you will attain Buddhahood itself."
This is the granting of relief. Then, regarding the meaning of the wheel of non-retrogression, the disciple should make this supplication to the guru:
"O Protector, grant the empowerment of the wheel of non-retrogression through your speech. The reality of the deities of the wheel, the activity of the supreme master, and the unsurpassed secret vow of the samaya of all Buddhas—may I, the master, always act for the benefit of all sentient beings. Just as the Buddha Vajrabodhi was the master of generosity and offerings, so too, for the sake of my complete liberation, I pray to you, the Vajra of Space."
By means of this supplication, the samaya and vows for the empowerment of non-retrogression are bestowed. [The root downfalls are:] disparaging the masters; transgressing the commands of the Sugatas; showing contempt for vajra siblings; abandoning great loving-kindness; abandoning the bodhicitta; disparaging the three vehicles; revealing secrets to the uninitiated; disparaging the Victorious Ones as the aggregates; harboring doubt regarding the sublime Dharma; being without affection or attachment for those to be trained; adopting the two extremes regarding the Dharma; turning back the mind of faith; and failing to maintain the samaya as it was received. These are the root downfalls.
[The secondary downfalls are:] delighting in consorting with a consort who lacks the samaya; quarreling during the gaṇacakra; teaching the secret Dharma to the uninitiated; teaching the sublime Dharma otherwise to sentient beings who possess faith; revealing secrets to the uninitiated without having performed the preparatory rites; and [teaching] to one who is unskilled in the mudrās.
Those who display physical mudrās incur a gross transgression. This is the vow of the empowerment of the irreversible wheel. This is the sequence for bestowing the empowerment of irreversibility upon the disciple.
Outside the root maṇḍala, the disciple is placed within a maṇḍala of a single color. Light rays are emanated from the seed syllable at the heart of the jñānasattva, summoning the deities and vīras. Offerings, such as immeasurable ones, are performed. Likewise, one should visualize the Tathāgatas and Vajradharas, holding vases filled with the water of wisdom, conferring the empowerment.
"By all the Buddhas, arising from the abode of the three secrets, and venerated by all those in the three realms, the great vajra empowerment is bestowed." Then, the empowerment is conferred by the heroic deities who have Akṣobhya as their crown ornament. One should recite this mantra: OṂ SUPRATIṢṬHA VAJRA SVĀHĀ. Preceded by the sound of a bell, offerings of flowers and so forth should be presented. Then, the discourse on the suchness of the maṇḍala should be given.
Regarding the suchness of the maṇḍala: the ground is Locanā; the lines are the mindfulness of Vairocana; the colors are the realization of the various families; and it is like performing various offerings. Jālandhara is the wheel of mind; Oḍḍiyāna is the wheel of speech; Arbuda is the wheel of body; Godāvarī is the square; and Rāmeśvara is the southeast corner.
Devīkoṭi is the corner of the Nairṛtya [direction]. Kāmarūpa is the corner of the Īśāna [direction]; these are the purities of the four corners. Oḍḍiyāna is the eastern gate. Triśakuni is likewise the south. Kośala is the western gate. Kaliṅga is likewise the north. Lampāka is the eastern archway. Kāñcī is the southern archway. Himālaya is the western [archway]. Prītupuri is the northern [archway]. Gṛhadeva is the divine plinth. Saurāṣṭra is the jeweled frieze. Suvarṇadvīpa is likewise the ground of the lattice and half-lattice. Nagara is the fly-whisks, bells, victory banners, parasols, and streamers. Sindhu is the vajra roof and the circle. Maru and Kaliṅga are the very great maṇḍala of the vajra-jewels. The five wheels are the nature of the five Tathāgatas. The twenty lines are the purity of the ground. The twenty-four are the essence of the heroes. This is the suchness of the maṇḍala. The suchness of the deities is the essential nature of the thirty-seven factors of awakening. These deities of the maṇḍala constitute the brief empowerment of the irreversible wheel; this is the essence of the empowerment conferred by the ācārya. Then, the disciple should receive the secret empowerment from the guru: "O Vajrasattva, you are the accomplishment of bliss, the perfect body of all Buddhas and Bodhisattvas. With a mind of unattached joy, great bliss..."
Through meditating on emptiness, one is tormented for a long time. Alas! From the stainless desire of the awakening of Samantabhadra, the conduct of pure desire, the vajra samaya, the six joys are perfectly stabilized. The bliss of desire is the blazing jewel of bodhicitta. The vajra water is released as a rain of stainless jewels. May all the Victorious Ones confer empowerment upon the crown of the head. Sentient beings are destroyed by the various [conceptions] of the mind. When the vajra wisdom has fallen into the lotus-abode, pray that there be no other application and that the speech be unimpeded. Through the complete purity of desire, both equal and unequal, you, Vajrasattva, abide as the Lord of Bliss. Authentic desire is one's own companion in bliss. From the vajra and lotus, the bliss that accomplishes [the goal] is produced. By displaying forms through proliferation, all the accomplishments of the Victorious Ones are granted; please bestow the various fruits upon the mouth. This is the secret supplication.
Then, the ācārya, having perfected the disciple in the form of Vairocana, performs the summoning, entering, binding, and subduing of the wisdom-being (jñānasattva). In that regard, one visualizes the action-mudrā (karmamudrā) in the manner of the five families. By entering into union with her, [the bodhicitta] then enters through the crown of the head of all the Tathāgatas. Through the generation of all [the deities], the empowerment should be conferred upon the disciple. Together with all the Tathāgatas, the wisdom [consort] should be drunk by the disciple through the path of speech, saying: "Aho mahāsukha ho!" (O, great bliss!)
At the time of that satisfaction, without any conceptualization of color or shape, one is bound by the vow of concentration in the manner of the non-conceptual body; this is the ritual for conferring the secret empowerment. Then, one should bestow the blessing of the self-arisen vajra of the dharmadhātu, which brings about the realization of the dharmakāya in the manner of the ultimate. To the disciple who is pure in the dharmadhātu, the samayas and vows should be proclaimed: "Tell me, how do you feel? Will you eat excrement and urine, and likewise blood, semen, and flesh? Will you always be devoted to women? Will you kiss the lotus of the bhaga?"
The disciple, having previously received the vows of the secret and wisdom-knowledge empowerments, should say: "O Goddess, why should I not be devoted? I shall eat excrement and urine, and I shall show devotion to women. I shall kiss the lotus of the bhaga." Then the goddess, having uncovered herself without clothing, says: "Behold my lotus! Ema ho! This lotus of mine is perfectly endowed with all bliss. If you rely upon it according to the ritual, I shall abide within you first. Through the nature of the dharmadhātu, I shall liberate the realms of sentient beings through purity. I am the self-arisen king, great bliss, abiding as the essence of all. Through that very supreme self, I clearly see the cakras of the channels. In the center of the bhaga, like the sky, it is adorned by the five spaces. It is adorned with eight petals and a central stamen."
By meditating on the application of that very [essence] which flows constantly as white nectar, bhañja mokṣa ho. That very [essence] is the mantra practitioner abiding in the center of the bhaga of the channel of the Sovereign Lady of the aforementioned expanse. Because it is difficult to attain, it is obtained from the speech of the Guru. By rubbing the fingers, from the form of the channels, the supreme joy flows and is placed upon the tongue of some. It is the state of the ten perfections, governed by the ten powers. It is established upon the ten stages. It is the essence of brandishing the signs. One should realize it through the stages of accomplishment and near-accomplishment by applying oneself to that. By the self-arisen Master, through the yoga of the authentic state of the absorption of the Vajra Sky, one generates the great bliss of self-knowing awareness; by that, one is made supremely joyful. In the midst of the joy beyond joy, one should make the inseparable sign of concentration. Focusing on that, one should practice concentration within the characteristics of the vajra posture. The concentration that generates it is insight. That wisdom is inexpressible in form. "Neither attached, nor not attached; the yogi attains stable wisdom." Thus he spoke of the All-Creator. Whether for a moment, a single session, a year, half a month, a month, a year, or even a thousand eons, the yogi of wisdom should practice. Regarding that, the Master confers the secret empowerment. From these visions of the self-arisen, the Master instructs the disciple through the ritual of the wisdom-gnosis empowerment by means of his speech.
This is that which arises as great bliss together with the yoginī. Then, one should become free from conceptualization regarding the nature of the essence of the fourth. This is the pith instruction on the essence of bliss. Placing his hand upon the crown of the disciple’s head who has seen that very knowledge, the Vajra Master says to the disciple:
“Buddhahood is not attained through any other knowledge. Therefore, this supreme knowledge is non-dual. It is the very nature of all appearing phenomena, devoid of the essence of dualistic signs.”
Then: “This is the [nature] of all Buddhas. Through the conduct of knowledge, one abandons saṃsāra and is subsequently liberated. The deluded do not find the accomplishment of this supreme knowledge. Through the discipline and vows of practicing the conduct of mantra and so forth, the vow of Samantabhadra’s conduct is thoroughly liberated. By practicing the conduct of skillful means, the vow of the superior mind is to be expressed.”
Likewise, one should consume [the substances]: MA, RAṂ, BAṂ, ŚAṂ, MUṂ, GO, KUṂ, DAṂ, HA. In whatever way the nature of the sentient beings to be tamed is, in that very way one should act for the benefit of sentient beings through the purification of desire and so forth. Then, for the sake of benefiting all sentient beings, whatever is inferior should be performed as actions through the gate of the absorption of mantra and mudrā. Following all of these, ten torma offerings are to be given. One should offer a fee to the Guru: an elephant, a precious horse, gold, and so forth—whatever is most cherished.
Then, having offered robes and so forth, the disciple should make aspiration prayers. This is a brief ritual for the conferral of empowerment. By whatever merit is obtained from this, which was written by the King of Bliss from the speech of the glorious guide, the Guru, may omniscience be attained. The ritual for the stages of empowerment, translated by the Indian Paṇḍita Śrīparahita, who touched the lotus feet of the Kashmiri Paṇḍita Ratnaśrī, and the Tibetan translator, the monk Sherab Gyaltsen, is hereby complete.