Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a ritual manual for the preliminary and core stages of a Vajrayana initiation process. It begins with the necessary psychological and ethical preparations, including the confession of misdeeds and the generation of bodhicitta, followed by the formal taking of refuge in the Buddha, Dharma, Sangha, and the specific triad of guru, yidam, and dakini. The work then details the technical execution of the four empowerments, prescribing specific visualizations, mantra recitations, and physical rituals—such as the use of blindfolds and flower offerings—to facilitate the transmission of power. The text commits the practitioner to a rigorous path of identification with the deity, moving from the external ritual of the crown and diadem to the internal realization of the nature of mind. Ultimately, it aims to transition the disciple from a state of ordinary perception to the recognition of bliss and the non-dual nature of the dharmadhatu through the guidance of the guru.
Provenance
About this text
An instruction on taking refuge, generating the awakening mind, and the four empowerments, this work belongs to the tradition of the Other Skillful Means Tantras. It is attributed to the Indian author Saṃvarabhadra. The text was translated into classical Tibetan by bla ma lo tsa ba d+harma b+hi and is preserved in the Tengyur, volume ཚི, where it extends over nine pages. The work enacts a ritual process beginning with the confession of misdeeds and the generation of the awakening mind, endowed with both aspiration and application. It prescribes the taking of refuge in the Buddha, Dharma, and Saṅgha, as well as the triad of the guru, yidam, and ḍākinīs, while detailing the upholding of the vajra, bell, and mudrā. Furthermore, it provides specific ritual directions for the master to lead disciples toward enlightenment, including the use of blindfolds and flower offerings during the second night of the process. A scholar or serious reader consults this text today to examine the technical execution of Vajrayana empowerments and the preliminary ethical and psychological preparations required for the transmission of power.
Cite thisAnuvāda, “Advice on Going for Refuge, Generating Bodhicitta, and the Four Empowerments” (Toh 2111), machine draft, 2026.https://naxiai.com/tibetan/works/toh2111
Summary & commentary
Significance
The work is significant as it illustrates the intersection of ritual technology and meditative insight in the Indo-Tibetan tradition. It demonstrates how formal empowerments are intended to serve as a bridge to the direct introduction to the nature of mind. For the modern reader, it provides a primary example of the specific liturgical requirements and visualization techniques used to initiate a practitioner into a tantric lineage.
Structure
Passages
Section
Description
1-2
Preliminaries
Instructions on confession, generating bodhicitta, and taking refuge in the traditional Buddhist triad and the tantric triad of guru, yidam, and dakini.
3-8
Ritual Procedures and Empowerments
Detailed descriptions of the initiation rites, including the flower offering ritual, the empowerment of the crown and diadem, and the visualization of the guru and Yamantaka.
9-11
Introduction to Mind and Auspiciousness
Guidelines for the fourth empowerment regarding the nature of mind and a series of auspicious invocations related to the Vajra family and the Buddha's attributes.
Themes
Refuge and Vows (1-2)
Ritual Visualization (5-7)
The Four Empowerments (5-9)
Nature of Mind (8-9)
Auspiciousness (10-11)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAdvice on Going for Refuge, Generating Bodhicitta, and the Four Empowerments·
The Instructions on Taking Refuge, Generating the Awakening Mind, and the Four Empowerments.
Now, one should generate the awakening mind endowed with both aspiration and application. First, regarding the confession of misdeeds: "Guru, please attend to me. I, who am called [name], from birth until having taken this present body, whatever non-virtuous actions I have committed, caused others to commit, or rejoiced in others committing—these I openly confess and purify in the presence of the Guru, the Three Jewels, the Yidams, and the Dakinis."
Now, one takes refuge: "I, who am called [name], until I reach the heart of enlightenment, go for refuge to the Buddhas residing in the ten directions; I go for refuge to the Dharma; I go for refuge to the Sangha."
Now, one takes up the vows: "In the presence of the Guru and the Three Jewels, regarding the vows of the Buddha-yoga, I shall always uphold the three types of ethical discipline: the discipline of moral restraint, the discipline of gathering virtuous qualities, and the discipline of acting for the benefit of sentient beings."
That is the generation of the aspirational awakening mind. Now, one should engage in the application. First, perform the confession: "Gurus, Yidams, and Dakinis, please attend to me. I, who am called [name], from beginningless birth until having taken this present body, whatever non-virtuous actions I have committed, caused others to commit, or rejoiced in others committing—these I openly confess and purify in the presence of the Gurus, Yidams, and Dakinis. I, who am called [name], until I reach the heart of enlightenment, go for refuge to the Guru."
I take refuge in the yidam. I take refuge in the ḍākinīs. Now, the vows are to be taken: The Buddha, the Dharma, and the Saṅgha, and the triad of the guru, yidam, and ḍākinī—these I shall uphold from this day forward; I shall never forsake them. Of the great and supreme Vajra family, the vajra, the bell, and the mudrā, I shall uphold them in their true nature; I shall also uphold the master. Of the great and supreme Ratna family, regarding the delightful samayas, I shall constantly bestow the four types of generosity six times every day. Of the pure and great Padma family, which arises from great awakening, I shall also uphold the sublime Dharma of the outer, inner, and secret three vehicles. Of the great and supreme Karma family, I shall uphold all the vows in their true nature; I shall also perform acts of offering to the best of my ability. I shall generate the supreme and unsurpassed bodhicitta. For the sake of all sentient beings, I shall uphold every vow without exception. Those not yet liberated, I shall liberate; those not yet freed, I shall free; those not yet relieved, I shall relieve; and I shall establish all sentient beings in nirvāṇa. Thus one enters. On the first night, one generates the bodhicitta of aspiration and application. One casts the tooth-stick and examines one's dreams. Then, the empowerment is to be conferred. At the time of accomplishing the maṇḍala, the recitation is as follows: Oṃ vāgīśvari muṃ. Oṃ vajratīkṣṇa duḥkha-ccheda prajñājñānamūrtaye.
jñānakāyavāgīśvarārapacanāya te namaḥ. From the a ā sarvatathāgata and so forth, the general approach retreat should be completed. On the second night, for the purpose of leading [the disciples] onto the path of enlightenment: cover their eyes with a blindfold, have them hold flowers in their hands, and place them outside the door. The master himself should say this:
"O fortunate and supreme son of noble family,
In what faith and devotion do you delight?"
Having said this three times, the disciple should reply:
"In order to liberate us from saṃsāra,
O possessor of the aggregate of omniscient wisdom,
Who establishes the abode of the wheel of existence,
Through the jewel of the explanation today,
O Lord, please grant me your grace."
Again, the master says:
"O supreme son, deluded by ignorance,
Having led you from the vajra path of enlightenment,
I shall show you the secret maṇḍala;
I shall lead you onto the path of unsurpassed enlightenment."
By reciting vajra aṅkuśa jaḥ, the obstacles are expelled with the mantra of all activities. Then, the ritual master hands a vajra to the assistant and, leading them by the hand, places them in their respective rows. Their faces are covered and they are seated. Again, the master himself asks:
"O fortunate and supreme son of noble family,
In what activity and conduct do you delight?"
The disciple replies:
"I am a fortunate one; for the sake of great bliss,
I pray for the siddhi of the noble Mañjuśrī."
Then, holding the flowers in their hands and joining their palms, they should say:
"To Mañjuśrī, the Vajra of Enlightenment,
I offer this sublime jewel of flowers.
May I too become the body of Mañjuśrī."
"O Mañjuśrī, Vajra Body, please accept [this]," and offer the flower with "Pratīccha Ho." If the flower lands on the deity, that is sufficient. If it does not land, repeat the process three times. If it still does not land, repeat the entire ritual. Then the master says: "Today, through the power of your devotion, I shall reveal the sublime maṇḍala. It is blessed by mantra and mudrā, and it makes the samaya supreme." Then, with "Vajracakṣu praveśa phaṭ," the eyes are opened.
Then the empowerment is conferred. First, the vase empowerment is conferred: light radiates from my heart, causing the vase to melt into light, which transforms into a wheel. The wheel melts into light and becomes the syllable HŪṂ; this is the empowerment of Akṣobhya Vajra. Placing it upon the crown of the head, present the offerings:
"The great offering of great passion, which brings joy to all sentient beings; the great offering of great aversion, the great sound of all afflictions; the great offering of great delusion, the intellect of delusion that clears away delusion; the great offering of great wrath, the great sound of great wrath; the great offering of great attachment, which clears away all attachment."
OṂ VAJRA PUṢPE HŪṂ | DHŪPE | ĀLOKE | GANDHE | NAIVEDYE | ŚABDA HŪṂ | OṂ VAJRA TĪKṢṆA DUḤKHA CCHEDA PRAJÑĀ JÑĀNA MŪRTAYE JÑĀNA KĀYA VĀGĪŚVARA ARAPACANĀYA TE NAMAH | A Ā I Ī U Ū E AI O AU AṂ AḤ | STHITO HṚDI | JÑĀNA MŪRTIR AHAṂ BUDDHO BUDDHĀNĀM | A Ā SARVA TATHĀGATA, and so forth—recite the mantra of all activities. That is the vase empowerment.
Then, the empowerment of the crown and the diadem is conferred. Having placed the crown and diadem in front, five-colored light radiates from one’s heart, and the crown and diadem melt into light, becoming a single jewel with many facets. Through the melting of the jewel, this is the empowerment of Ratnasambhava. It is placed upon the head of the disciple and offered with the aforementioned offerings.
Then, the vajra empowerment is conferred. Light radiates from the vajra, and the vajra melts into light, becoming a red lotus. Through the melting of that lotus, it becomes the syllable Aṃ. Through the melting of Aṃ, the empowerment of Amitābha is conferred. By placing it in the hands of the disciple, the offerings and praises are performed as before.
Then, the bell empowerment is conferred. Having placed the bell in front of the preceptor, light radiates from the heart and the bell melts, becoming a moon maṇḍala. That moon maṇḍala becomes the syllable Ha. From that, this is the empowerment of Amoghasiddhi. The bell is placed in the hands of the disciple, and the offerings and praises are performed as before.
Then, the name empowerment is conferred. Upon the preceptor’s right hand, the syllable A from the heart melts into light and becomes a moon maṇḍala. The moon melts into light and becomes the syllable Oṃ. From that, this is the empowerment of Vairocana. The preceptor’s hand is placed upon the crown of the disciple’s head, and the offerings and praises are performed as before.
Thus, the conferral of these empowerments means that the five aggregates are the Buddhas of the five families, and the empowerment of the five wisdoms is obtained. This is the vase empowerment. As for the secret empowerment: one should perform the yoga of oneself as the deity.
Visualize the guru upon the crown of his head. Upon the crown of that [guru], visualize Yamāntaka in union with his consort. Upon the crown of that [Yamāntaka], visualize the Sugatas of the three times. Contemplate that the bodhicitta of all the Buddhas of the three times, having entered into union, dissolves into Yamāntaka and consort. Contemplate that as Yamāntaka and consort enter into union, the bodhicitta descends and enters the guru in union. Contemplate that the bodhicitta of the guru in union enters their path and is applied to the tongue; mix it with argha water and place it upon the disciple’s tongue, contemplating that the faults of the disciple’s speech are purified.
From there, it goes to the throat, then to the heart, then to the navel. By gradually drawing it upward, it enters the path of speech. It enters the right nostril, then the left. By performing the recitation of the movement of the speech-wind, sound is without any identifiable essence; thus, the sound of speech becomes the union of resonance and emptiness—this is the introduction.
As for the wisdom-knowledge empowerment (prajñājñānābhiṣeka): place the yogin on the right and the yoginī on the left. Then, the master places the vajra and bell in front and generates them as Yamāntaka and consort. Light rays radiate from my heart into that vajra, causing the vajra to melt into light. These light rays invoke the heart-pledge continuum of all the Tathāgatas. As they gather back, they become the syllable HŪṂ. From the melting of the HŪṂ into light, Mañjuśrī-Yamāntaka appears, black in color, with one face and two hands; his right hand holds a club, and his left holds a threatening gesture and a noose. He wears an elephant hide as an upper garment.
Visualize [the consort] wearing a great human-skin cloak, a tiger-skin lower garment, a cluster of snakes, and a garland of skulls, and adorned with the charnel ground ornaments. Place her at the disciple’s heart and perform the summoning and absorption of the wisdom-being (jñānasattva). Then, the vajra is placed in the disciple’s hand and the empowerment is conferred as the nature of the method.
Regarding the bell: light radiates from my heart, causing the bell to melt into light. The light rays of the bell invoke the heart-pledge continuum of all the Tathāgatas. As they gather back, they become the syllable ĀḤ. That ĀḤ melts into light, and from it, Vajravārāhī is visualized—red in color, holding a curved knife in her right hand and a skull-cup in her left. She is placed upon the crown of the disciple’s head, and the wisdom-being is summoned and absorbed. Then, she is placed in the disciple’s left hand. If an actual consort is not present, one should meditate on her as the consort through the light of the bell. In this way, the empowerment is conferred through the stages of insight (prajñā).
Then, the master blesses the secret space. A HŪṂ radiates from the master’s secret place and dissolves into the disciple’s secret place, becoming a five-pronged vajra with its tip half-retracted. Meditate that the vase of the vajra is marked with an OṂ. The consort’s secret space is blessed: a red MA radiates from my consort’s space and dissolves into the disciple’s consort’s secret space. That MA melts into light, and one should meditate on an eight-petaled lotus with its anthers. Then, the master utters HŪṂ to invoke the vajra and ĀḤ to invoke the bell.
A Ā SARVA TATHĀGATA HṚDAYA HARA HARA.
OṂ HŪṂ HRĪḤ BHAGAVĀN JÑĀNAMŪRTI VĀGĪŚVARA MAHĀPAṂCA SARVADHARMĀ GAGANA AMALA SUPARIŚUDDHA DHARMADHĀTU JÑĀNAGARBHA AḤ. By means of this, one is generated in an instant and recognizes bliss. This is the stage of conferring bliss.
To take the meaning of empowerment as the path: without wavering from that state, through the churning of the father and mother, the fire of the wind’s heat enters the avadhūtī and ascends. From the melting of the syllable HAṂ at the uṣṇīṣa on the crown, the thirty-two channel-petals of the crown wheel of bliss are released. As the nectar of bodhicitta descends upon them, there is joy. By holding that bodhicitta in the throat wheel of enjoyment, the sixteen channel-petals are released, and there is supreme joy. By holding it in the dharma wheel, the eight channel-petals are released, and there is the joy beyond joy. As it descends into the emanation maṇḍala at the navel, the sixty-four channel-petals are released, and there is coemergent joy.
That is then propelled back to its own place: with the sound HA HA, it is drawn from the navel to the heart; with HI HI, from the heart to the throat; and with HŪṂ HŪṂ, from the throat to the great bliss of the brain. It gathers there instantly, like iron gathering to a magnet or filings to a lodestone, at the HAṂ of the great uṣṇīṣa. One should meditate on the pervasiveness of the lion’s sport. While drawing it up and bringing it down in that manner, one should recognize the experience of bliss and emptiness.
Regarding the fourth empowerment: although it is designated as the "fourth," it is not asserted to be conferred separately from the [preceding] three.
Regarding the introduction to the nature of mind through the experience of the higher [empowerment], it is said there are four [points]. Among them, the introduction for the fourth empowerment is as follows: "Identify the mind through the introduction to the oral instructions." After a short while, one says, "That itself is it," and waves the hand in the sky. This is the meaning of the bliss of the fourth [empowerment]. Because the coemergent wisdom of Mahāmudrā is not established as form or color, it is introduced in the sky. Since the experience of the third [empowerment] is free from identification, it is like the experience of a young maiden’s bliss, which cannot be pointed out as a concrete object. By introducing it in that very way, it is the oral instruction of the fourth empowerment. Through the four gazes, awareness is introduced as being free from conceptual elaboration. At the time of the vase empowerment, the auspiciousness of the five families is invoked and the empowerment is conferred. From the secret empowerment down to the completion of the fourth empowerment, the empowerment of auspiciousness is conferred and the siddhis are received. Regarding the invocation of auspiciousness, the Tantra states: "The auspiciousness of all auspiciousness, the auspiciousness of renown, the virtue of fame, the great relief, the great festival." The auspicious feast based on substances involves holding the brang rgyas (auspicious cake), butter, cheese-cake, yogurt, the three sweets, bread, radishes, and many varieties of food, and invoking the auspiciousness of the five families: "Although the supreme auspiciousness of the dharmadhātu is unmoving, may there be the auspiciousness and well-being of the Victors of the five families. The auspiciousness of all auspiciousness, the auspiciousness of renown, the virtue of fame—from the central buddha-family realm, whatever is the auspiciousness free from elaboration..."
By that most sacred auspiciousness, may there be well-being here and now! From the eastern realm of the Vajra family, the auspiciousness of the Vajra family is free from birth and death. By that most sacred auspiciousness, may there be well-being here and now! The auspiciousness of all auspiciousness, the auspiciousness of renown, the virtue of fame and glory! From the southern realm of the Ratna family, the auspiciousness of the Ratna family fulfills all needs and desires. By that most sacred auspiciousness, may there be well-being here and now! The auspiciousness of all auspiciousness, the auspiciousness of renown, the virtue of fame and glory! From the western realm of the Padma family, the auspiciousness is like the faultless lotus. By that most sacred auspiciousness, may there be well-being here and now! The auspiciousness of all auspiciousness, the auspiciousness of renown, the virtue of fame and glory! From the northern realm of the Karma family, the auspiciousness is the excellence of accomplishing all activities. By that most sacred auspiciousness, may there be well-being here and now!
OṂ BUDDHA KĀLAŚA ABHIṢIÑCA OṂ
OṂ VAJRA KĀLAŚA ABHIṢIÑCA HŪṂ
OṂ RATNA KĀLAŚA ABHIṢIÑCA TRĀṂ
OṂ PADMA KĀLAŚA ABHIṢIÑCA HRĪḤ
OṂ KARMA KĀLAŚA ABHIṢIÑCA ĀḤ
Just as the saṃbhogakāya of the five victorious families, adorned with the major and minor marks, is auspicious, may we, the master and disciples, likewise become auspicious!
As for the auspiciousness of the eight auspicious substances:
The auspiciousness of all auspiciousness, the victory banner of Dharma is firmly planted. May there be the auspiciousness of the Buddha’s body! The Dharma conch possesses a great sound; may there be the auspiciousness of the Buddha’s speech!
May there be the auspiciousness of the Buddha’s heart, the blazing, excellent light, the glorious śrīvatsa.
May there be the auspiciousness of the Buddha’s head, the great pervasive lord, the precious parasol.
May there be the auspiciousness of the Buddha’s eyes, which possess the five eyes free from attachment.
May there be the auspiciousness of the Buddha’s neck, the supreme excellence of the excellent vase.
May there be the auspiciousness of the Buddha’s tongue, the excellent tongue from his own mouth.
May there be the auspiciousness of the Buddha’s feet, which hold the various wheels of emanation and the auspiciousness of all auspiciousness, the fame and renown of virtuous glory.
This concludes the instructions on taking refuge, generating the awakening mind, and the four empowerments, composed by the master Sumati.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.