Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical analysis of the ritual components and symbolic meanings associated with Vajrayana empowerment. Rather than presenting a narrative or a general philosophical treatise, the work functions as a manual of correspondences, linking specific ritual instruments and empowerment types to the five transcendental wisdoms and the purification of the five aggregates. The author explains the symbolic architecture of the vajra and bell, arguing that these tools serve as catalysts for realizing the lack of intrinsic nature in all phenomena. By detailing the specific purposes of the Name and Master empowerments, the text commits the reader to a precise understanding of how ritual action transforms the practitioner's identity and ontological status. The work moves from the identification of the wisdom essences of the Dhyani Buddhas to the specific semiotics of ritual objects and the prophetic elements of the initiation process.
Provenance
About this text
A ritual work concerning the purpose of empowerment, the Sekakāryasaṃgraha belongs to the tradition of the General Unexcelled Yoga Tantra Works. It is attributed to the Indian author Avadhūtipa Advayavajra. The text was translated into the Tibetan language by Vajrapāṇi and the lo tsa ba mtshur ston, and it is preserved in the Tengyur (vol. ཝི), where it extends over five pages. The work functions as a technical manual of correspondences, linking specific ritual instruments and types of empowerment to the five transcendental wisdoms and the purification of the five aggregates. It enacts a symbolic analysis of ritual architecture, such as the five-pronged form emerging from the ocean-born deity, to argue that all phenomena, including form, are of the nature of consciousness. A scholar or serious reader consults this text today to understand the precise semiotics of ritual objects and the specific purposes of the Name and Master empowerments, as well as how these ritual actions are intended to transform the practitioner's ontological status through the identification of the wisdom essences of the Dhyani Buddhas.
Cite thisAnuvāda, “A Summary of the Purpose of Empowerment” (Toh 2243), machine draft, 2026.https://naxiai.com/tibetan/works/toh2243
Summary & commentary
Significance
The work is significant for its systematic mapping of ritual praxis onto the internal psychology of the five wisdoms. For the modern reader, it illustrates the highly codified nature of Tibetan Buddhist initiation and the use of material symbolism to convey non-dual philosophical concepts.
Structure
Passages
Section
Description
1-2
Introduction and Wisdom Essences
Opening homages and the association of specific empowerments with the wisdoms of Amitābha, Amoghasiddhi, and Vairocana.
3-4
Ritual Symbolism
Analysis of the five-pronged vajra as a symbol of the purified aggregates and the bell as a symbol of the emptiness of intrinsic nature.
5
Types of Empowerment
Discussion of the Name empowerment and its role in redefining the practitioner's identity.
6-7
Prophecy and Primordial Awareness
Explanation of the prophecy (bhūrvasva) and different interpretations of the nature of primordial awareness and purity.
Themes
Ritual Semiotics (3-4)
The Five Wisdoms (2)
Ontological Transformation (5-6)
Primordial Awareness (Jñāna) (7)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Sekatākāryasaṃgraha. In the language of Tibet: dBang gi dgos pa mdor bsdus pa (A Concise Summary of the Purpose of Empowerment). Homage to the Buddha! Homage to Mañjuśrī Kumārabhūta!
Since the instructions of the spiritual friend are difficult to realize,
That which is not the path of words,
Like showing the reality of that very thing as a mistaken path—
May that Great Being be victorious!
The Vajra Master, being content,
Has summarized the purpose of empowerment.
From among the many texts on empowerment,
One should act according to how they are understood.
"The vase empowerment is the first,
The supreme secret is the second,
The wisdom-gnosis is the third,
And likewise, the fourth is also thus."
The meaning of this is as follows:
"The vase empowerment is the first" means that the water, the crown, the vajra, the bell, the name, and the master—these six characteristics constitute the vase empowerment. Just as external water washes away external stains, it is called "empowerment" because it washes away the stains of ignorance and brings about purification. These very empowerments are also called the "empowerment of non-retrogression," because they are the essence of the six Tathāgatas. Furthermore, the water empowerment is the essence of Akṣobhya, the nature of the mirror-like wisdom. The crown empowerment is the essence of Ratnasambhava, the nature of the wisdom of equality.
The Vajra empowerment is the essence of Amitābha, the nature of the wisdom of individual discernment. The Lord empowerment is the essence of Amoghasiddhi, the nature of the wisdom of all-accomplishing action. The Name empowerment is the essence of Vairocana, the nature of the wisdom of the utterly pure dharmadhātu that follows the cessation of ignorance. The Master empowerment is the essence of Vajrasattva. These five empowerments are called the "empowerments of the vidyās," because they are the activity of the five vidyās, such as Buddhalocanā and the others.
In this context, in order to wash away the stains of ignorance, the Vajra Master, abiding in the form of Akṣobhya, should bestow the water empowerment upon the disciple who is visualized in the form of Vairocana. One should maintain such divine pride in all instances. The crown empowerment is the seed for the nature of the Buddha’s uṣṇīṣa in the future. The vajra, twelve finger-widths in length, represents the purity of the twelve links of dependent origination; within its central circular hub is the syllable HŪṂ, which symbolizes the unsurpassed nature of phenomena (dharmatā). The meaning of this is as follows: the "Ha" signifies being free from causes; the "U" signifies being free from conceptualization; and the "A" signifies that all phenomena are utterly non-abiding.
Here, the five-pronged form emerging from the mouth of the ocean-born [deity] is the form of existence that arises from the purification of the five aggregates. Furthermore, the fact that the prongs of the directions are directed toward the central prong symbolizes that all things, such as form and so forth, are of the nature of consciousness. In this way, one should understand that everything is the nature of everything, and thus all are four-sided. Therefore, the wise who realize all phenomena as vajra, by means of their own form that resounds with the syllable HŪṂ, emanate the five bodies of liberation individually and in every respect. In order to realize emptiness, signlessness, and wishlessness, there are three flowers upon each [prong]. Thus, one should understand from the guru’s oral instructions that [the vajra] is the nature of the five wisdoms: the mirror-like, the equality, the discerning, the all-accomplishing, and the wisdom of the utterly pure expanse of phenomena. The "symbol of indivisible wisdom" is the summarized meaning. Furthermore:
"Solid in its essence, without a hollow interior,
Characterized by being uncuttable and indivisible,
Incombustible and peerless—
This is called the 'empty vajra.'"
And as it is said in the Hevajra Tantra: "Indivisible is explained as 'vajra.'" This ritual of the vajra empowerment bestows the very state that is like the seed for the arising of indivisible wisdom.
Likewise, the purpose of the bell is as before: it is approximately twelve finger-widths in size. Because it is a lotus, its opening faces downward. The sounding of the sound is the union with the vajra, for the sake of thoroughly realizing that all phenomena are without intrinsic nature. In order to realize the source of phenomena (dharmodaya), the abode of indivisible wisdom, it is beautified by two vajra garlands on the upper and lower parts. To demonstrate that it is the very celestial mansion (vimāna) whose essence is the three realms, it has the form of lattices and half-lattices. For that reason, it is marked by the five Tathāgatas. To demonstrate the indivisibility through the very activity of the wisdom of the indivisibility of emptiness and compassion, the face of insight (prajñā) is displayed at the top. To demonstrate that the nature of the wisdom of the expanse of phenomena (dharmadhātu) is the nature of the five Tathāgatas, such as Vairocana and the others, the nature of the five aggregates, such as form and so forth, and the nature of the five elements, such as earth and so forth, the upper tip is beautified by five prongs. Furthermore, the purpose of facing toward the center is as before. Therefore, the bell is the cause for realizing the sounds thus described and the entirety of the unsurpassed nature of phenomena (dharmatā). Although it acts as the instrument for the sake of primarily demonstrating and establishing the very cause, after setting aside the empowerment of the bell, the empowerment of the vajra should be bestowed first.
In order to thoroughly realize that all phenomena are nameless, and in order to obtain the name of a Lord of Sages in the future, the empowerment of the name is bestowed, replacing the previous name with one that accords with the family of one’s own deity.
The empowerment of the master consists of the characteristics of the vajra samaya, the bell samaya, the mudrā samaya, making one a vessel, the authorization, the ascetic conduct, the prophecy, and the encouragement.
From this point on, having properly prepared the body, the realization that the unconditioned is indivisible and in union is your samaya; this is to be understood as the vajra samaya. The realization that you must proclaim the eighty-four thousand aggregates of Dharma is the bell samaya. The realization that you are the very essence of your chosen deity is the mudrā samaya.
The reality of the maṇḍala, the characteristic of the purity of the maṇḍala, the reality of the deity, the characteristic of the purity [of the deity], the characteristics of the master, the wisdom of the maṇḍala’s method of accomplishment, and the consumption of the five lamps and the five nectars constitute making one a vessel. In the context of the completion stage, these are determined to be without any substantial entity. The authorization is for the purpose of turning the wheel of Dharma. The ascetic conduct is bestowed in order to abandon external ascetic practices.
In order to characterize the essential nature of the earth and so forth, there is the prophecy. In that regard, bhū refers to "holding the earth" and so on; sva is its own nature, thus bhūsva. This is the meaning of the phrase bhūrvasva. You are desired by all the Buddhas and Bodhisattvas who are definitively liberated from all obscurations. From this point forward, the "consolation" is the meaning of that which is to be realized. In order to make [the disciple] a field for insight and faith, and for the sake of guarding the samaya, the bestowing of the bodhicitta guarded by both simultaneously is the secret empowerment; you should understand that the secrets of method and insight are to be given. Here, the wisdom-gnosis (prajñājñāna) should be understood as non-dual: either the gnosis of insight, or insight itself as gnosis. In that regard, insight is the nature of the four elements, the five aggregates, and the six objects such as form, which are the limbs and sub-limbs [of the body] conceptualized by the mind of subject and object; one should understand that the bodhicitta arises from that as its cause. Others say that it should be understood as emptiness through the ultimate consciousness of those two aspects. Others assert that the meaning of the fourth [empowerment] is the object to be accomplished, characterized by the seven limbs, as indicated by the wisdom-gnosis.
Others say that the meaning of the fourth is like the center of the stainless autumn sky, arising from the cultivation of the wisdom of primordial awareness (jñāna) itself. Still others say that the meaning of the fourth is the nature of utter purity, the emergence of the union (yuganaddha) which is the nature of dependent origination, having become the form of the innate nature of the wisdom of primordial awareness. Other various positions have not been mentioned here for fear of excessive prolixity.
By whatever merit I have obtained from this brief ritual of empowerment, may all wandering beings attain the stainless, luminous patience of the Sugatas.
This concludes the Summary of the Purpose of Empowerment, composed by the great scholar Niḥśvāsa-niḥsaṃga-vajra. It was translated by the Indian abbot and guru Vajrapāṇi and the translator Tsurtön.
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.