Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a condensed ritual manual for the empowerment process of the Guhyasamāja tantra. It outlines the technical requirements for the initiation, beginning with the preparation of a secure environment and the use of a maṇḍala, whether as a painting or powder drawing. The text details the specific sequence of empowerments—including water, crown, vajra, bell, and name—and the ritual of casting flowers to determine the candidate's suitability and the specific deity family they are destined for. Beyond the physical ritual, the work commits the practitioner to strict samaya vows, emphasizing the necessity of secrecy, devotion to the guru, and the avoidance of asceticism. It further addresses the integration of meditative absorption and the role of the consort in achieving supreme bliss. By bridging the gap between formal ritual and the internal realization of the Great Seal (mahāmudrā), the text argues that Buddhahood is attained through the precise application of these tantric stages and the maintenance of an uninterrupted stream of bodhicitta.
Provenance
About this text
A ritual manual for the concise empowerment of the Guhyasamāja, the Saṃksiptābhiṣekavidhisāmāsika belongs to the tradition of the Guhyasamāja and Related Tantras. The work is attributed to the Indian author Vāgīśvarakīrti. It entered the Tibetan tradition through the efforts of the translators Sumatikīrti, bod kyi lo tsa ba klog skya gzhon nu ’bar, and mar pa chos kyi dbang phyug. This classical Tibetan translation is preserved in the Tengyur, volume པི, where it extends over thirteen pages. The work enacts the technical procedures of initiation, beginning with the preparation of a secure environment and the establishment of a maṇḍala—whether manifested through direct perception, a cloth painting, or a powder drawing. It details the sequence of empowerments involving the crown, water, bell, vajra, and name, while emphasizing the necessity of strict secrecy and the consequences of violating samaya vows. A scholar or serious reader consults this text today to understand the specific ritual requirements for the Guhyasamāja empowerment process and the precise instructions for the practitioner's conduct and the arrangement of the ritual space.
Sanskrit title
Saṃksiptābhiṣekavidhisāmāsika
Indian author
Vāgīśvarakīrti
Tibetan translators
Sumatikīrti, bod kyi lo tsa ba klog skya gzhon nu ’bar, mar pa chos kyi dbang phyug
The work is significant as it represents the transmission of a high-level Anuttarayoga Tantra system, specifically the Guhyasamāja, which is central to the Tibetan Buddhist tradition. Its importance lies in the preservation of the specific ritual sequence and the ethical constraints (samaya) required to transform ordinary perception into the wisdom of a Tathāgata.
Structure
Passages
Section
Description
1-7
Ritual Preparation and Initial Empowerments
Covers the setup of the maṇḍala, the flower-casting ritual to determine siddhi, and the conferral of the crown and name empowerments.
8-10
Samaya and Mudrā
Discusses the nature of the Great Seal (mahāmudrā), the prophecy of the practitioner's future attainment, and the prohibitions regarding the treatment of the master and the self.
11-13
Advanced Practice and Consort Rituals
Details the offering of a qualified consort and the use of cyclic existence to experience supreme bliss and maintain bodhicitta.
14-18
Authority and Philosophical Justification
Addresses the necessity of the wisdom-knowledge empowerment, the limits of authority for those without secret empowerment, and the nature of cognition regarding external action seals.
Themes
Ritual Precision and Suitability (2-5)
Samaya and Ethical Obligations (3, 7, 10)
The Role of the Guru and Empowerment (7, 10, 14, 15)
Tantric Bliss and Bodhicitta (11-13)
Cognition and Non-duality (16-17)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Abbreviated Empowerment for Guhyasamāja·
In the language of India: Saṃkṣiptābhiṣekaguhyasamāja. In the language of Tibet: ’Dus pa’i dbang bskur ba mdor bsdus pa (The Concise Empowerment of the Guhyasamāja). Homage to the Bodhisattva, the Noble Avalokiteśvara. Homage to the glorious Vajrasattva.
Water, crown, vajra, bell, and name; the three families, the fortunate master, and the supreme secret—homage to Tārā, who, through immeasurable merit, bestows these nine sublime empowerments that purify existence.
Because we have encountered this age of strife, the intellect is weak and the world is extremely condensed; lacking diligence, I shall therefore set forth this concise empowerment, omitting the extensive stages of initiation, as spoken by the Lord of Speech, Yaśas.
It is not for the non-Buddhists, nor for the deluded, nor for the dry logicians; not for the Śrāvakas, nor for the impotent, nor for the elderly or the childish; not for kings, nor for their sons, nor for those without faith. Bestowing it upon the seventh and the eighth is for the sake of benefiting the Teaching itself.
In that regard, a mantra practitioner who has received the empowerment and authorization exactly as prescribed should first examine the vessel of the disciple. Desiring to accept disciples who are fortunate and have been well-examined—those who seek the goal and have thoroughly purified themselves through faith, learning, and so forth—one should proceed with the empowerment and other rites.
Regarding the location of the maṇḍala and so forth: in a maṇḍala house or similar site free from all harms such as kings and thieves, one should enter according to the ritual procedure—either a colored powder maṇḍala drawn according to the rite, or a maṇḍala such as a qualified cloth painting, or a maṇḍala manifested through direct perception. Having made offerings of flowers, incense, divine food, and so forth, and preceded by the yoga of one’s own deity, one enters by the sequence of the disciple’s initiation. Outside the curtain, a candidate who is fit to receive empowerment should visualize the disciple in the form of Vairocana. Holding a flower garland with the mantra āḥ khaṃ vīra hūṃ, the face is covered with a blindfold. After sprinkling water from a vase consecrated by reciting the mantra of Vighnāntaka, the master asks for the purpose of entering the maṇḍala: "O, you who delight in bliss, who are you?" The disciple should reply, "I am the fortunate one of great bliss." Immediately thereafter, one should generate the mind of enlightenment with the mantra oṃ sarvayogacittam utpādayāmi. Then, with the vajra, the vajra is placed at the heart with the mantra oṃ surate samayas tvaṃ hoḥ siddhi vajra yathā sukhaṃ. Then, having entered inside the curtain with the five syllables previously mentioned, one should say: "Today you have entered the family of all the Tathāgatas; I shall generate this vajra wisdom within you."
By whatever wisdom you shall also attain the wisdom of the Tathāgata, let alone other siddhis. Do not speak of this in the presence of those who have not seen the maṇḍala. If you speak, your samaya will be ruined. Then, placing the vajra upon the head, one should say: "This is your samaya-vajra; if you speak of this to anyone, your head shall be split asunder. Vajrasattva himself has now truly entered your heart. If you speak of this method, he will immediately tear it open and depart." With these words, one binds them by oath. Then, having recited the mantra oṃ vajrāmṛta udaka ṭhaḥ seven times over water mixed with sandalwood, saffron, and so forth, one should say and make them drink: "This is your hell-water; if you violate your samaya, it will burn you. If you guard your samaya, it is siddhi. Drink this water of vajra-nectar!" Then, one should say: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not avoid such peril, you will die and fall into the hells." These are the procedures for giving the samaya-water. Then, one should perform the descent through the ritual of descent as taught in the maṇḍala rituals and so forth. Then, by the blessing of truth: "Thus, having properly introduced this disciple into my maṇḍala..."
"May it be just as your merit is! According to the sequence of the classes of deities, what kind of siddhi will arise through this? To whichever family one is a suitable vessel, and according to the power of one's merit—may such a maṇḍala appear here!" Having said this, one should ask: "What do you see with your eyes?" Then, based on whether they see white, yellow, red, or black, one should explain in due order that they are destined for the siddhis of pacifying, enriching, magnetizing, or wrathful activities.
Next, the flower garland held by the candidate should be cast into the maṇḍala with the mantra: pratīccha vajra hoḥ. From the way the flower falls, one should indicate the inferior, superior, and so forth, siddhis. In that regard, if it falls on the heads, the ūrṇā (hair-treasure), or the uṣṇīṣa (crown-protrusion) of the Buddhas, the siddhi of Mahāmudrā is achieved. If it falls on the eyes or the faces, it becomes the siddhi of mantra. If it falls on a superior limb, it is superior; if on a middle limb, it is middling; if on a lower part, it is inferior. If it falls far from the form, the siddhi will take a very long time; if it falls near, the siddhi is swift. One should understand that the specific deity is indicated by the square or section of the deity's own abode. If it falls between two deities, then the flower belongs to whichever one it is closer to. If it falls outside the maṇḍala, the siddhi will be minor. If it falls on the lines, it should be cast again.
If it falls in that very spot even after three attempts, there is no siddhi. If it falls outside the outer vajra-fence, there is no siddhi. If it falls upon the heart [of the maṇḍala], it is a minor [attainment]. These are the procedures for casting the flower. Then, having taken up that cast garland again and bound it upon the crown of the disciple's head, one should recite: pratigṛhṇa tvaṃ me imaṃ sattva mahābala. Reciting: oṃ vajrasattvāya tvaṃ cakṣuḥ tad-ghaṭa tad-apāraṇa udghāṭa ati sarvakṣo vajracakṣur anuttaram, the face-veil should be removed. Then, reciting the names of each of the deities of the maṇḍala, one should point them out, beginning from the gatekeepers and ending with the Lord. These are the rituals for entering the maṇḍala.
Then, having made the supplication: "Just as the great offering was bestowed upon the Buddha Bodhivajra, for the sake of my protection, O Ākāśavajra, bestow it upon me today," the empowerment should be conferred by Locanā and the others holding the vases, while reciting: "The empowerment is the great vajra, venerated by the inhabitants of the three realms; arisen from the abode of the three secrets, it is bestowed by all the Buddhas." Having said this, one should take water from the vase over which Amṛtakuṇḍalī has been recited with the vajra-fist, and reciting oṃ vajra abhiṣiñcāmi, wash the face. The disciple should be empowered just like a universal monarch (cakravartin). These are the rituals for the water empowerment.
Then, having properly placed the crown—made of gold, cloth, or other materials—upon the head of the disciple together with their own deity according to the previously explained sequence, one should visualize all the Tathāgatas residing in the center of space as dwelling within the crown in the form of vajras. This is the ritual for the conferral of the crown empowerment.
Then, taking up the vajra, one should recite: "The Buddhas today confer upon you the vajra empowerment. This is the very essence of all the Buddhas; hold the vajra for the sake of supreme accomplishment." While reciting this, one should touch the vajra to the heart and other places, and then place the vajra into the disciple's right hand. This is the ritual for the conferral of the vajra empowerment.
Then, placing the bell in the left hand and having the disciple join both hands in the manner of embracing the vajra and bell, one should recite: oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamayas tvaṃ. The conferral of the bell empowerment is called the "Lord Empowerment." This is the ritual for the conferral of the bell empowerment.
Following that, holding the vajra and bell at the disciple's crown, one should say: oṃ vajrasattva tvaṃ abhiṣiñcāmi vajranāma abhiṣekata. Then, one should bestow a name appropriate to the family, such as "O, Glorious [Name] Vajra." Through these empowerments, one is authorized to listen to and explain the mantras and tantras, and to practice the mantra attainments. These five empowerments are called the "Knowledge Empowerments" (vidyā-abhiṣeka).
This is because the activities of the families, such as Locanā and the others, are present in all [of them]. These are the rituals for the empowerment of the names. Following that, having received the empowerment of knowledge and taken the vows of the master, the student should make this supplication for the empowerment of the Vajra Master: "By your grace, may I become capable of accomplishing the welfare of myself and others. O treasury of compassion, please bestow [this] upon me." To the student who has thus made the supplication, the empowerment is conferred by means of the eyes of meditative concentration and so forth, and they are then led to uphold the three samayas.
In that regard, the three samayas are as follows: Having visualized the syllable HŪṂ as a vajra, one should grasp the vajra while reciting the suchness: "The being without beginning or end is Vajrasattva, the great joy, Samantabhadra, the self of all, the lord of the manner of Vajragarva, the Blessed One, the supreme primordial person." These are the vajra samaya.
Immediately after that, regarding the bell produced from the syllable A, it is given into the student's hand with these words: "This is explained as the melody of the wisdom of all the Buddhas. You too must always hold it; the Victors have established it for supreme enlightenment." Then the student should ring it with these words: "Existence is pure by nature; by its very essence, it is made free from existence. The supreme being, pure by nature, will bring about the supreme state of existence." These are the bell samaya.
Following that: "In order to stabilize the body through the mind, it is taught as the samaya of the mudrā."
"Because one imagines the entire body, it is therefore proclaimed as a mudrā." By this, one should bless oneself as the Great Seal (mahāmudrā) through the body of one's chosen deity. These are the samayas of the mudrās.
Then, regarding the suchness of the maṇḍala: the characteristic of the purity of the maṇḍala, the characteristic of the purity of the deity through the suchness of the deity, and the activity of the master, which is preceded by the accomplishment of the maṇḍala; one should teach these three, reflecting that they are the characteristics of the master’s entry into the rite.
Then, the permission should be granted to the disciples who are visualized in the forms of Vairocana and the others: "For the benefit of all sentient beings, throughout all worlds, turn the wheel of Dharma in whatever various ways are necessary to discipline them." In place of the word "Dharma," one should substitute "Vajra," "Ratna," "Padma," and "Karma" respectively, and perform this with five verses in sequence. These are the granting of the permissions.
Then, the vajra should be given with the words: "This is the state of all the Buddhas, residing in the hand of Vajrasattva. You too must always hold it; this is the firm vow of Vajrapāṇi." One should have the disciples recite: "Sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvāṃ dhārayāmi vajrasattva hi hi hi haṃ hūṃ." These are the bestowals of the vajra. Following that, one should visualize oneself in the form of a Buddha.
At the heart, with the left fist held in the manner of grasping the corner of the religious robe, and with the right hand in the gesture of supreme generosity, one should confer the prophecy with:
Oṃ, here I prophesy you: Vajrasattva, the Tathāgata. For the sake of thoroughly accomplishing existence, I deliver you from the lower realms of existence. O [Name], Tathāgata! Siddhi samayas tvaṃ bhūr bhuvaḥ svaḥ.
By means of this noble mudrā, whoever is thus prophesied, all the Tathāgatas and the maṇḍalas of the bodhisattva retinues will, with one voice, prophesy their unsurpassed, perfectly complete enlightenment. One should have faith, thinking: "This is through the power of this noble Mahāmudrā and the strength of the secret mantra." These are the prophecies.
Then, the secret should be proclaimed:
There is no sin in the three realms like that of being free from passion. Therefore, you must never act to become free from passion. Mahāsamaya hana hūṃ phaṭ.
Then:
By seeing and entering this supreme, most secret maṇḍala, you are definitively liberated from all sins; you are now well-established in that very state. In this vehicle of great bliss, there is henceforth no death. For the sake of thoroughly purifying existence, you have transcended the sufferings of existence. One must not forsake the bodhicitta. By the mudrā called "Vajra," the moment it is produced, one is undoubtedly a Buddha. One must not disparage the sublime Dharma, nor should it ever be abandoned.
It should not be taught to those who are ignorant or deluded. One must never abandon the vajra, the bell, or the mudrā. One must not disparage the master, for he is equal to all the buddhas. Having completely relinquished the notion of a self, one should not torment oneself with asceticism; one should maintain bliss in whatever way is blissful. This is the future perfect buddha. Today you are the vajra master, the holder of the mantras and the tantras. This is what the buddhas, the bodhisattvas, and the deities desire. Out of compassion for sentient beings, you must diligently draw the maṇḍala according to the ritual and engage practitioners in the tantras. These are the words of encouragement. These four, beginning with the permission, should be spoken either immediately after the five empowerments or immediately after the fourth empowerment. The master empowerment itself is called the "empowerment of non-retrogression." The five empowerments and the master empowerment constitute the vase empowerment, because the function of the vase is present in all of them. There is no contradiction in performing the six empowerments in all the tantras, as they are taught in the Mañjuśrī Tantra and others. These are the rituals for the master empowerment.
Then, in a secluded place prepared with curtains and the like, the disciple should offer to the guru a consort who possesses qualities such as a form pleasing to his own mind, who is skilled in the three—samaya, vows, and meditative absorption (samādhi)—adorned with all ornaments, and whose nature is supreme faith and compassion. For the purpose of conferring the secret empowerment of insight (prajñā), he should make a supplication with the words "Bodhivajra..." and so forth.
The guru, having actualized the three meditative absorptions and, through union within the lotus of suchness, having personally experienced the entry of the vajra-jewel into the interior, should extract the vajra from the lake-born (lotus) without the mind falling into the expanse of space. With the ring finger and thumb, he should place it into the space of her lotus, which is beyond the range of the disciple's eyes and hands. The disciple should then say, "Aho mahāsukha," and having drawn it in, should enjoy it and cause it to enter the channel of enjoyment. She too, having arisen, should enter the space of his [lotus], being most excellent among her own particular [consorts], with a drop of the essence of flowers, free from clothing, and full of grace. This is the ritual for conferring the secret empowerment of insight and method.
Then, if one desires suchness to be one, it is by that [consort] alone. If one desires it to be distinct, it is by another. At the stage of actualizing the wisdom of self-awareness, the guru should place his hand upon the disciple who has made the supplication with the previously mentioned verses and say: "This delightful dhāraṇī, you..."
The Buddhas have praised this as that which is to be relied upon. Through the application of the stages of cyclic existence, experience the supreme bliss. Buddhahood is not attained by other means. This is pure throughout the three realms of existence; therefore, you must never be separated from this. This is the unsurpassed vidyā-vow of all the Buddhas. If any fool should transgress it, for them there will be no supreme siddhi. Having spoken thus, she should be released.
Then, having anointed herself with sandalwood, saffron, and the like, and being adorned above with garlands of most fragrant flowers, she reveals her beautiful lotus clearly without clothing and speaks to the disciple as follows: "Son, do you speak the truth? Will you eat excrement, urine, and so forth, as well as blood, semen, and likewise flesh? Likewise, will you show devotion to women and kiss the lotus of the bhaga? Son, tell me how you will find bliss."
He should then say: "O Goddess, why would I not delight in eating blood, semen, and so forth, in always showing devotion to women, and in kissing the bhaga itself?"
Then, with joy and affection, looking at the practitioner as if he were her master, she displays her lotus in the squatting posture and speaks as follows: "Ema! This lotus of mine is perfectly endowed with all bliss. Whoever relies upon it according to the ritual, I abide before them. Perform within the lotus whatever actions are required to please the Perfect Buddhas and so forth. The King of Great Bliss himself—"
It is firmly established in this very state. By properly applying the ritual actions such as udphulla-bhama-jijvala and so forth, as long as the yogin does not cause the bodhicitta to fall, for that long they will obtain an uninterrupted stream of whatever bliss born of joy. If the bodhicitta, which is the treasury of all accomplishments, should fall, then since the aggregates and consciousness are stunned, how could there be any irreproachable accomplishment?
The bliss that arises from the contact of the vajra in union with the expanse of space is the great, marvelous joy that brings about supreme delight. In the center of the joy beyond joy, identify the characteristic and make it firm. Pressing the vajra against the center of the lotus sky, with the mind in the vajra posture, look as if it has entered within the jewel. Whatever wisdom arises is the very essence of supreme wisdom. It is neither passion nor the absence of passion; it is the middle way, beyond conceptual apprehension. When the yogin perceives this wisdom, they abide in bliss and become blissful.
Whether for a session, a day, a fortnight, a month, a year, or for an eon or thousands of eons, they remain in the manifest application of wisdom. Having thus identified it, one should hold it as long as possible and then release it, taking it up with the tongue of the lotus. By seeing reality, one should hold the bodhicitta, which is the essence of the samaya. This is the ritual for the empowerment of the wisdom-gnosis.
Following that, if one has not obtained the seven empowerments and has not actually received the wisdom-knowledge empowerment (prajñājñāna), even if it is described in words, the precious empowerment should be bestowed through the guru’s quintessential instructions (upadeśa) as the essence to be realized. Regarding the fourth empowerment, it is said:
"Having thoroughly examined the disciple’s inclination with the mind,
And having bestowed the secret [empowerment] according to the prescribed ritual,
If they are inclined toward the vast and profound manner,
The precious empowerment should be bestowed through words alone."
One should not, however, bestow an empowerment through words alone upon someone who has not actually received the wisdom-knowledge empowerment, for fear of violating the samaya.
If that is so, and the bestowal of an empowerment through words alone is prohibited for those who have not actually received the wisdom-knowledge empowerment, how then should monks (bhikṣu) be cared for? They should not be cared for in this way, because they do not possess the [tantric] empowerment here. As it is said:
"To anyone who delights in the literal monkhood,
To any person who delights in logic,
And to any who abide in the state of old age—
To them, suchness should not be shown."
If one asks: "How then should one act regarding the statements in the Mahāpratisarā and other texts, such as: 'A monk who is a Vajradhara should act, being diligent in threatening the māras'?"—the answer is that this refers only to certain monks who are renowned as strictly ascetic and who share the same view as the Śrāvaka vehicle.
In that regard, one who lacks the empowerment of mantras, mudrās, and so forth has no authority. Furthermore, one who possesses the vows of a śrāvaka and has generated the bodhicitta of the Mahāyāna has authority over mantras, mudrās, and so forth, yet lacks the secret empowerment and the like. Furthermore, one who possesses the vows of a śrāvaka and has also generated the bodhicitta of the mantra system has authority over all empowerments, such as the empowerment and so forth; it is precisely such a person who should perform the threatening of Māras and other such rites by the Vajradhara. If one asks, "In that case, how is it that the vows of a monk do not degenerate?" they do not degenerate. This is because, without having relinquished the vows of a monk, one may [practice] the three vehicles: outer, inner, and secret.
Regarding the phrase, "I shall uphold the individual vows," and so forth: if one does not contradict other vows and additionally upholds them individually, how could the vows then be impaired? If it is granted that the vows are not contradictory and the additional vows are not impaired, one might ask: "How is it that the monk's vow is not impaired when one engages in the union of the two organs?" Even in that case, they are not impaired. For it is taught that impairment occurs when one engages in what is prohibited in the Vinaya and other sources, but not when one engages in what is not prohibited. It is the passionate attachment—characterized by the experience of tainted clinging—toward the beautiful women of the three realms, such as humans and gods, that is to be purified; it is that which is prohibited in the Vinaya and other sources.
Furthermore, the entities of self-appearance, such as Mañjuvajra and so forth, which are of a single essence as mere cognition and transcend the three realms, are not [the objects of downfall]. Otherwise, even regarding the nature of entities perceived in dreams or the objects of conceptual thought, the vows would be impaired. If one were to say: "If even in those cases, when one feels regret with an afflicted mind, thinking, 'I have done well,' or 'I have become excellent,' it constitutes a downfall," then while it is true that a mere downfall occurs, the vows are not impaired. If, however, one feels a sense of self-reproach toward that [afflicted state], then at that time, even a mere downfall does not occur. As it is said: "Even if one has committed an extremely unbearable sin, if one reproaches oneself, it will be lightened." Thus, just as there is no impairment of the vows and no even a mere downfall when one engages in the feeling of craving through the mere mental engagement with imagined women who are not perceived in a dream, and reproaching them does not even become a mere downfall; likewise, one should accept that when one manifests great passion characterized by non-attachment and complete purity toward the self-nature of Mañjuvajra and so forth—which transcend the three realms and are the self-nature of mere insight-mind—there is no impairment of the status of a bhikṣu and no even a mere downfall, because one has meditated on non-perceiving emptiness and thus feels reproach.
Now, if this reasoning applies to the insight that is the very essence of Mañjuvajra and so forth, which are of a single nature as mind-only, then how is this reasoning to be understood regarding the prohibition of employing an external action seal (karmamudrā)? To this it is said: Have you not even heard the mere renown that forms and so forth are but the appearances of one's own mind, being of a single body? If so, why do you speak thus? In that case, those like you who understand the essence of mere cognition (vijñaptimātra) as either the ultimate reality or as a mere appearance of a false nature, do not have authority over the way of Secret Mantra. For those who understand all things such as forms to be mere appearances of the mind, there is no fault of violating the vows of the monks when they obtain the blameless empowerment through the purification of an illusion-like action seal that has been transformed into the essence of the self-appearances of Mañjuvajra and so forth, which are inseparable from the appearance of one's own woman. These are the rituals for the fourth empowerment.
From the brief description of the empowerment:
By whatever merit is equal to the sky,
Born from me, resembling the luster of a conch, the moon,
Kunda jasmine, and the water-born lily,
May the assembly of beings become the nature of Vajradhara,
Arisen from the lotus of insight.
The Brief Ritual for the Empowerment of the Guhyasamāja is complete. This was composed by the Paṇḍita Vāgīśvarakīrti, and [received] from the presence of the Nepalese Paṇḍita Sumatikīrti.
Translation status: Not among 84000's published translations. A bibliography of the canon lists 1 English-language publication(s) on this text, e.g. Sźantó, Péter, ″The case of the Vajra-wielding monk″ (2010). Acta Orientalia Academiae Scientiarum Hung., 63 (3): 289-299 — these may include a full or partial translation. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.