Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical manual for the administration of Buddhist empowerment (abhisheka), detailing the precise ritual sequence required to transition a disciple from a mundane state to a realized practitioner. The work functions as a liturgical guide, prescribing the necessary ritual implements, the consecration of vases, and the specific mantras and mudrās used to transmit spiritual authority. It moves from external preparations and the physical marking of the body to the internal mapping of the five Buddha families onto the aggregates of consciousness. The text commits the reader to a rigorous adherence to samaya (sacred vows), emphasizing that the empowerment is not merely symbolic but a transformative process involving the purification of speech and the realization of the dharmakāya. By integrating physical offerings, sensory experiences, and meditative visualization, the text aims to facilitate the attainment of siddhi and the ultimate goal of non-dual awakening, concluding with the granting of permission to teach others.
Provenance
About this text
A ritual procedure for empowerment, the Saṃkṣiptasekaprakriyā belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Avadhūtipa Advayavajra. Preserved in the classical Tibetan tradition, the text appears in volume ཝི of the Tengyur under the Tibetan title dbang gi bya ba mdor bsdus pa. The record does not name the translators responsible for its passage into Tibetan. This ritual manual enacts the precise requirements for empowerment, beginning with an invocation of Vajrasattva and the detailed preparation of ritual implements. It prescribes the use of specific items—including the five-pronged vajra, the blue utpala, and the red alms-bowl—alongside the consecration of vases using the mantras of Amṛtakuṇḍalī or a chosen deity of self-awareness. By detailing the offerings of flowers and incense and the praise of Akṣobhya, the work provides the liturgical framework necessary for the practitioner. A scholar or serious reader consults this twenty-one page text today to examine the technical specifications of empowerment rituals and the material culture of the Unexcelled Yoga Tantra tradition.
Cite thisAnuvāda, “A Summary of the Activities of Empowerment” (Toh 2244), machine draft, 2026.https://naxiai.com/tibetan/works/toh2244
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual technology used in Indo-Tibetan Vajrayana to authorize practitioners. It illustrates the intersection of somatic practice, deity yoga, and the transmission of lineage, providing a primary source for understanding how empowerment is conceptualized as a physical and mental reconfiguration of the student.
Structure
Passages
Section
Description
1-8
Ritual Preparation and Preliminary Rites
Includes homage, the listing of ritual implements, the consecration of vases, and the initial requests for bodhicitta and the Three Jewels.
9-11
Physical and Symbolic Marking
Describes the application of the vajra to the head and heart, the mapping of syllables to the body's mandalas, and the use of flower garlands to determine the level of siddhi.
12-19
The Four Empowerments and Deity Identification
Details the association of the five Buddha families with the aggregates, the conferring of names, the granting of permission to teach, and the ritual for secret empowerment.
20-27
Advanced Tantric Practices and Realization
Covers transgressive elements of tantric practice, the empowerment of wisdom-gnosis, the nature of emptiness and non-duality, and final offerings to the gurus.
Themes
Samaya and Vows (4, 7, 9)
The Five Buddha Families and Aggregates (12, 13)
Somatic Mapping and Mandalas (10, 23)
Non-duality and Emptiness (15, 25)
Transmission of Authority (16, 17, 18)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Summary of the Activities of Empowerment·
In the language of India: Saṃkṣipta-śekhaprakriyā. In the language of Tibet: Dbang gi bya ba mdor bsdus pa (A Concise Procedure for Empowerment). Homage to the glorious Vajrasattva!
I prostrate to the body of the Sage, the great bliss,
Which has arisen eternally from the beginningless,
The coemergent joy; I shall now clearly explain
The ritual procedure for empowerment.
In this regard, a yogin who is skilled in the three meditative absorptions (samādhi) and has received the authorization to bestow empowerment in the proper sequence, and who desires to take under his care a disciple who has been well-examined, should—free from disturbances such as kings or thieves—in a maṇḍala house or similar location, perform the ritual according to the rules. Having made offerings of the five [substances] to a maṇḍala drawn with colored powders or a painted scroll (paṭa) maṇḍala, he should perform the preliminary consecration of the vases at the time of evening.
Upon nineteen, nine, five, or one [vases], one should draw the symbols of the Sage in their proper order: Vajrasattva, the Tathāgatas, Ratna, Padma, and Karma families; Moha, Dveṣa, Rāga, and Vajrarati; Rūpa, Śabda, Gandha, Rasa, Sparśa, and Dharmavajrā; Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka. [These are represented by] the crossed-vajra (viśvavajra), the blue five-pronged vajra, the white eight-spoked wheel, the nine-faceted marakata jewel, the red lotus, and the blue sword.
The blue eyeballs, the pair of white eyes, the black five-pronged vajra, the lotus with its stalk, the blue utpala, the white mirror, the blue gandharva lute, the yellow conch, the red alms-bowl of a corpse, the various garments, the white source of phenomena (dharmodaya), the black vajra-hammer, the white staff, the red lotus, and the raised blue vajra. Vajrasattva, Vairocana, and the ten goddesses are upon a variegated lotus and a moon. The remaining deities reside upon a variegated lotus and a sun seat. For the all-accomplishing activity, one should draw either Vajrasattva or Amṛtakuṇḍalī.
Regarding that, the Victorious Vase (vijayakalaśa) should be without a crooked spout and without a black base; it should have a large belly and a long neck, with its markings well-drawn, its neck wrapped in clean cloth, and its mouth adorned with butata and bavala flowers and so forth. Having placed within the vase the five precious substances—gold, silver, rājāvarta, pearl, and coral—the five grains—barley, wheat, soba, sesame, and masha—the five medicinal herbs—vr̥hati, kaṇṭakārī, śvetāparājitā, daṇḍotpala, and hasadeva—and the five jewels, and having filled it with scented water, one should visualize the maṇḍala therein, offer the water for the mouth and the water for the feet and so forth, and dissolve it into the form of melted wisdom-nectar. Following that, one should properly place a vajra, beautifully adorned with a garland of flowers, upon it.
One should consecrate [the vase] with the mantra of the chosen deity of self-awareness one hundred and eight times, or with the mantra of Amṛtakuṇḍalī. The other vases are consecrated with the yoga as appropriate and the mantras of the maṇḍala deities. Having made perfect offerings of flowers, incense, and so forth, and having presented the torma, one should praise [Akṣobhya] with "Akṣobhya is the great vajra," and so on. Preceded by the scent, the bell should be rung. This is the ritual for the consecration of the vases.
Following that, the vajra disciple should prepare a maṇḍala and, holding a garland of flowers, place his knees on the ground:
"Whoever possesses the fortune of the Mantra Vehicle,
And seeks the siddhi of mantra,
Should be introduced into this maṇḍala.
Those who desire merit should seek something other than this;
Otherwise, they seek the next world.
Aiming for the next world,
The wise one, endowed with faith, should enter the maṇḍala.
By this, the fruit will not be found,
And the next world will not be accomplished.
Likewise, for the sake of the next world,
If one seeks the purpose of the next world,
The fruit will be accomplished without effort."
Following that, the faithful disciple is mentally dissolved into one's own body. Emerging from the vajra, he is placed within the lotus of one's secret consort and visualized as being consecrated by the melting of the Tathāgatas. He should then be positioned near the eastern gate of the maṇḍala:
"Great Joy, you are my teacher,
In union with Māmakī.
O Great Protector, I seek you!
You who show the way of great awakening..."
"Grant me the samaya itself; grant me also the bodhicitta. Grant me the Three Jewels—the Buddha, the Dharma, and the Saṅgha. O Protector, please lead me into the supreme city of great liberation." This should be recited by one of the principal disciples.
"Come, child! I shall correctly teach you the manner of the ritual for the conduct of Secret Mantra in the Mahāyāna. You are a vessel for the great way, possessing the vajra of body, speech, and mind. By the power of the vajra empowerment, the Buddhas of the three times attained the wisdom of equality. Through the peerless application of Secret Mantra, the Lion of the Śākyas and others, having conquered the great and powerful hosts of Māra, entered the world in accordance with its ways, turned the wheel of Dharma, and passed into nirvāṇa. Therefore, my child, apply your intellect to this in order to attain omniscience."
Having said this, the disciples should recite the verses for taking refuge in the Three Jewels: "I take refuge in the Three Jewels; I confess all misdeeds; I rejoice in the virtue of beings; I hold the enlightenment of the Buddhas in my mind." Then, one should protect them with the mantra of Amṛtakuṇḍalī: "Oṃ abhigñāntakṛt hūṃ."
One should visualize at their hearts, throats, and crowns, upon moons, the centers of vajras, lotuses, and wheels, the syllables Āḥ, Hūṃ, and Oṃ. Then, they should be held with the right hand in a fist.
The master touches the hearts, throats, and heads of the disciples while reciting HŪṂ ĀḤ OṂ. The flower is placed on the head; the incense is before them; likewise, the perfume and the lamp are offered at the heart. Following that, the master should give the disciples tooth-sticks (dantakāṣṭha) made of aśvattha wood or similar materials—twelve finger-widths in length, uncracked and undamaged—which are tied with a garland of flowers at the tip. They should hold them with the tip facing either east or north. They should then cast them onto a patch of ground smeared with cow dung. Regarding this, the activities such as pacification are taught: "Whichever direction the tip falls toward, know that to be the supreme siddhi for that person. Furthermore, if the tip points east, it is renowned as a middling siddhi. If it faces north or the side, it is held to be a worldly siddhi. If it faces south, a very fierce [siddhi] will arise from that. If it faces west, there will be a subtle siddhi. Likewise, if the tooth-stick is cast and the tip faces downward, one will attain the siddhi of the subterranean realm. There is no doubt about this." Following that, they should rinse their mouths with three handfuls of scented water for sipping, using this mantra: OṂ HRĪḤ VIŚUDDHA SARVA DHARMA SARVA PĀPA NIḤŚASYA SAṂŚODHAYA VIKALPA APANAYA HŪṂ. Having thus prepared them, the kuśa grass is consecrated with the mantra of Amṛtakuṇḍalī.
These should be given as seats and pillows. Then, a triple-stranded thread consecrated by him and tied with three knots should be bound upon the right arm for the sake of protection. One should then recite the teaching on the Dharma:
"In the world, the Omniscient Ones are as rare as the udumbara flower; they appear only once in a great while, or perhaps do not appear at all. The way of practicing the Secret Mantra is even rarer than that, for it is capable of accomplishing the peerless welfare of sentient beings without passing into nirvāṇa. Whatever sins were committed in the past over many tens of millions of eons are instantly exhausted the moment this maṇḍala is seen. Whoever possesses a mind utterly stainless regarding this supreme conduct will sever the lower realms from which all suffering arises. O great beings, you have today obtained an unsurpassed gain. Through this, you shall become the self of all, who are fully embraced by all the Victors and their Sons within this teaching. Therefore, you shall proceed excellently upon the Mahāyāna. This supreme path, which brings forth the great Mahāyāna, is glorious. By entering it, you shall become Tathāgatas, the Omniscient Ones of the entire world."
One should listen to these teachings on the Dharma. Having thus been perfectly protected by the mantra of Amṛtakuṇḍalī, one should fully adopt the specific vows. This is the empowerment of the irreversible wheel.
"O Protectors, grant these to me: the reality of the deities of the maṇḍala, the activities of the master, and the samayas of all the buddhas—the supreme secret vow. Great Master, may you always act for the benefit of all sentient beings."
Then the student should lie down upon a bed of kuśa grass. The master should say, "Whatever you see in your dreams, report it to me in the morning." This is the ritual for the preliminary residence of the student.
Returning to the maṇḍala house, the master should perform the recitation of the Amṛtakuṇḍalī mantra for the sake of protection and offer the torma. At dawn, the students are summoned and their dreams are examined for signs of virtue or non-virtue. If the student sees an inauspicious dream, they should be thoroughly protected with the Amṛtakuṇḍalī mantra.
Following that, having made offerings to this vast painted maṇḍala and preceded by the yoga of one's own deity, the master enters the maṇḍala according to the ritual for their own students. "Entering" refers to the process from the subsequent authorization up to the empowerment, which is to be obtained from the Blessed Lord.
Then, in order to initiate the students, the truth should be proclaimed:
"Phenomena are like reflections:
Pure, luminous, and untroubled.
Ungraspable and inexpressible,
They arise truly from causes.
From suchness, they truly emerge.
By this truth, may the students
Clearly perceive the reflection of the maṇḍala
And attain all stainless states."
Having spoken these and other such words, the disciples offer a fee outside the curtain. Visualizing the disciples—who are fortunate enough to receive empowerment—in the form of Vairocana, the master recites the mantra āḥ khaṃ vīra hūṃ, binds the flower garlands and the face-coverings, and purifies them with the water from the vase. Then, in order to enter the maṇḍala, he should ask: "Son, in what do you take delight?" The disciple should reply: "I am fortunate to seek great bliss."
Placing a vajra at the disciple's heart, he should generate the mind of enlightenment (bodhicitta) with: oṃ vajrayogacittam upādayāmi | oṃ surate samayas tvaṃ | bodhicitta vajra yathā sukhaṃ. "Today you will be blessed by all the Tathāgatas. You must not speak of this supreme secret of all the Tathāgatas to those who have not entered the maṇḍala, nor to those who lack faith."
Summoning them with oṃ āḥ jaḥ hūṃ, he leads them inside the curtain and places them at the eastern gate of the maṇḍala. He should then say: "Today you have entered the family of all the Tathāgatas. If by this wisdom you will even attain the siddhis of all the Tathāgatas, what need is there to mention other siddhis? I shall generate such wisdom in you; you must not speak of it in the presence of those who have not seen the maṇḍala. Otherwise, your samaya will be impaired."
Again, place the vajra correctly upon the head and say these words: "O Joyful One, if you speak of this, this vajra of samaya will shatter your head, and you will be torn apart and depart immediately." Place the vajra together with a flower correctly at the heart and say: "Oṃ, Vajrasattva has now truly entered your heart; if you speak of this way, you will be torn apart and depart immediately." With this, the oath is sworn. Place the five nectars in a lotus vessel, consecrate them with the three syllables, and recite "Oṃ vajrāmṛtoddaka ṭha" three times. Then read: "This is your hell-water; if you violate the samaya, it will burn you. If you guard the samaya, you will attain siddhi. Drink this vajra nectar-water!" This is the samaya. Then say these words: "From this day forward, I am Vajrapāṇi to you. Whatever I command you to do, you must do. Do not treat me with contempt. If you do, without escaping the terrors, you will die and fall into hell." This is the bestowing of the samaya water. Then the disciple says: "By the blessings of all the Tathāgatas and Vajrasattva, cause the bodhicitta to descend into me!" Then, at the disciple's heart, there is a yellow laṃ from which arises a three-pronged vajra.
At the earth maṇḍala, which is square, is the syllable HŪṂ. At the crown of the head, upon a circular water maṇḍala marked by a vase arising from PAṂ, is the syllable HA. At the throat, upon a bow-shaped wind maṇḍala marked by a swaying banner arising from YAṂ, is the syllable A. Beneath the feet, upon a wind maṇḍala, is the syllable RAṂ, from which arises a red vajra marked with flames; one should visualize the syllable JHAIṂ, together with its radiating light rays, situated upon a triangular fire maṇḍala. Then, while sounding the bell with a gesture of pride, one should recite: ĀVEŚAYA STAMBHAYA RARA CALAYA CALAYA HŪṂ HA A JHAIṂ. One should meditate on a red syllable A on the tongue and visualize it in the form of Amitābha. If the descent occurs, one should say: "Child, speak of what is virtuous or non-virtuous!" Then, by reciting TIṢṬHA VAJRA, one should stabilize it and ask: "What appears to your eyes?" If the disciple says that red, white, yellow, or black appears, one should say: "You have become a vessel for the accomplishment of the pacifying, enriching, magnetizing, and wrathful activities." One should then perform the blessing of truth: "In this authentic maṇḍala, I shall initiate the disciple. According to the family of the deities, may it be just as their merit is. By this, the siddhis shall be accomplished. Whatever family is accomplished and whatever merit follows here, may it be so in this maṇḍala."
Then, one should cast the flower garland into the maṇḍala with the mantra: pratīccha vajra hoḥ. Then, by the way the flower falls, one should indicate the inferior, middling, or supreme siddhi. In that regard, if it falls on the heads of the Buddhas, or on the ūrṇā-kośa, or on the uṣṇīṣa, it bestows the siddhi of Mahāmudrā. From the supreme limbs, it is supreme; from the middling limbs, it is middling; from the lowest limbs, it is low. From a distance from the image, it is a very long time; from a near distance, it is a swift siddhi. The family of the deities should be known from the demarcations of the grid and so forth. If it falls between two deities, it belongs to the family of whichever is closer. If it falls outside the maṇḍala, it is an inferior siddhi. If it touches [the boundary] and falls, it should be cast again. If it falls on that same spot up to three times, there is no siddhi. If it falls outside the vajra fence, there is no siddhi. "Falling at the heart is extremely difficult"—this is the ritual for casting the flower. Then, for binding the garland upon the head while holding it: "O powerful being, you must hold this firmly," one says. Then, visualizing the syllable Oṃ on both eyes: "Oṃ, Vajrasattva now exerts himself to open your eyes. By opening them, you shall see all; the vajra eye is unsurpassed." Having said this, the blindfold should be removed. Then, the maṇḍala should be shown.
The aggregate of consciousness in the center is Akṣobhya. In the directions of the east and so forth, form is Vairocana, feeling is Ratnasambhava, perception is Amitābha, and formations are Amoghasiddhi. In the intermediate directions of fire and so forth, Locanā is in the southeast, Māmakī is in the southwest, Pāṇḍaravāsinī is in the northwest, and Tārā is in the northeast. In the intermediate directions of the outer maṇḍala, such as fire and so forth, on the two sides of the eastern face are Rūpavajrā, Śabdavajrā, Gandhavajrā, Rasavajrā, Sparśavajrā, and Dharmadhātuvajrā. Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka reside in the gates of the east and so forth. This is the ritual for entering the maṇḍala.
Now, the empowerment of conviction shall be described. The disciple, possessing the prayer: "Just as the Buddhas, the Vajras of Awakening, bestowed the great empowerment, so for the sake of my guidance, O Vajra of Space, bestow it upon me today," should be visualized in the form of Akṣobhya. Then, the water from all the vases, together with the Knowledge Being, should be poured. Visualizing the vajra as arising from HŪṂ, one should pour the vase water with the fist together with the vajra, reciting: "The empowerment is the great vajra, honored by the three realms, arisen from the abode of the three secrets; may all the Buddhas bestow it." Saying "OṂ VAJRA ABHIṢIÑCĀMI TVAM," [the empowerment is conferred].
The disciple, who is like a universal monarch, should be empowered. The ritual of the water empowerment is the mirror-like wisdom. Then, according to the sequence just taught, the crown—made of gold, cloth, or the like—is placed upon the disciple. This is the application of Ratnasambhava: "All Buddhas worship the maṇḍala; mahāmukuṭaṃ pratīccha vajra hoḥ." By reciting this, one should visualize all the Tathāgatas who have entered the maṇḍala of space as the crown of their respective families. This is the ritual of the crown empowerment; it is the wisdom of equality.
Then, placing a great five-pronged vajra at the heart with the hand, the vajra is to be placed in the right hand of the disciple who has been transformed into Lokeśvara: "The vajra empowerment of all Buddhas is conferred upon you today. This is the vajra of all Buddhas; hold it for the sake of perfect accomplishment." By reciting this and touching the vajra to the heart and other places, the vajra is to be given into the right hand. This is the ritual of the vajra empowerment.
Then, visualizing [the disciple] in the form of Amoghasiddhi, the bell is given into the left hand. With the hands of the disciple holding both the vajra and the bell in the manner of an embrace, they are given into the hands while reciting: "oṃ vajrādhipati tvaṃ abhiṣiñca māṃ tiṣṭha vajrasamaya tvaṃ." This is the ritual of the bell empowerment; it is the all-accomplishing wisdom.
Then, viewing [the disciple] as Vairocana, the name empowerment should be conferred.
At the beginning, having placed the vajra and bell in equipoise, one should say: Oṃ vajrasattva stvam abhiṣiñcami vajranāma abhiṣekataḥ. "O Glorious Mohavajra! O Glorious Rāgavajra! O Glorious Īrṣyāvajra! O Glorious Dveṣavajra!" and so forth; one should give a name in accordance with the family. This is the ritual for the name empowerment. It is the wisdom of the utterly pure dharmadhātu. Through these empowerments, one becomes a vessel for listening to, explaining, and accomplishing the mantras. These five empowerments are called the "empowerments of knowledge" (vidyā-abhiṣeka) because the activities of Locanā and the other goddesses are applied to all of them.
Following that is the empowerment of the Vajra Master:
"For the sake of the benefit of myself and others,
Through the grace of the Compassionate One,
Please bestow it upon me today."
To the disciple who has thus made this supplication, who is adorned with all ornaments and seated upon a lion throne at the eastern door beneath a canopy and parasol, one should visualize them in the form of Vajrasattva upon a multicolored eight-petaled lotus. From the syllable Hūṃ, they are viewed as a vajra. One should then take up that very [vajra] with the words:
"The Being without beginning or end,
Vajrasattva, the Great Joy,
Samantabhadra, the Self of all,
Lord of the Vajra-Arrogant manner,
The Blessed One, the Glorious Primordial Person."
Following that is the bell, born from the syllable A:
"This is the nature of all Buddhas;
It is explained as the melody of insight."
"You too must always sever [dualistic grasping]; the Victors intend supreme enlightenment. Existence is pure by its very nature; by its very nature, it is made non-dual. The being whose nature is pure will bring about the sublime existence." Having spoken thus, the student should release [the mudrā]. Following that:
"Because the mental body is stabilized, it is called the samaya-mudrā. Since the mental body is stabilized, it is therefore renowned as a mudrā."
By means of this, one should visualize oneself as the chosen deity, bless oneself as the Mahāmudrā, and gain realization. Following that, one should briefly imagine the assembly of goddesses arising perfectly from the seed-syllable at the master's own heart, abiding in the sky, and conferring empowerment:
"The great vajra empowerment,
Worshipped by those of the three realms,
Arisen from the state of the three secrets,
Shall be bestowed by all the Buddhas."
With these words, the empowerment is conferred. As it is said:
"Embracing with both hands a wisdom consort
Who has reached sixteen years of age,
And joining the vajra and bell—
This is held to be the master's empowerment."
Following that, the suchness of the concise maṇḍala and the purity of the maṇḍala should be explained:
"The lotus is established as the maṇḍala;
The mental maṇḍala is the supreme.
The tiered palace is wisdom;
The mind is the actual celestial mansion.
Relying equally upon the five aggregates,
They are fully renowned as the five Buddhas," and so forth.
Then, the permission is granted to the disciples who have visualized themselves as Vairocana and the other [Buddhas], with the verse: "For the benefit of all sentient beings, throughout all world systems, turn the wheel of Dharma in whatever ways are necessary to discipline them." In this verse, the word "Dharma" is replaced in turn by "Vajra," "Jewel," "Lotus," and "Activity," and the permission is granted according to the sequence of these verses.
Following that, visualizing oneself in the form of Akṣobhya, the Vajra Vow is granted with the words: "This is the very essence of all Buddhas, residing in the hand of Vajrasattva. You too must always hold it; this is the firm Vajra Vow of Vajrapāṇi." With this, a vajra produced from the syllable HŪṂ is given, and one recites: OṂ SARVA-TATHĀGATA-SIDDHI-VAJRA-SAMAYA TIṢṬHA EṢA STVAṂ DHĀRAYĀMI HI HI HI HI HŪṂ. The disciple then holds the vajra. This is the granting of the Vajra Vow.
After that, visualizing oneself in the form of a Buddha, one should place the left hand at the heart in the manner of holding the religious robe, and with the right hand, form the mudrā of fearlessness. Visualizing the disciple in the form of whichever Buddha family they belong to, the prophecy is given as follows: "OṂ. Today I prophesy for you: you are Vajrasattva, the Tathāgata. Because existence is utterly pure, you are delivered from the lower realms of existence. HE MAHĀMUKHA NAMA TATHĀGATA SIDDHI SAMAYA STVAṂ."
With the words "Bhūr bhuvaḥ svaḥ," one should confer the prophecy using the aforementioned verses and mudrās. "All the Tathāgatas, together with the entire assembly of Bodhisattvas and the members of the maṇḍala, with one voice, prophesy your unsurpassed, perfectly complete awakening." Then, one says to the disciple: "By the power of this very mudrā, and through the strength of this mantra, you shall be inspired with faith." This is the prophecy.
Following that, one should grant encouragement by reciting: "MAHĀSAMAYA HŪṂ HANA HANA HŪṂ HŪṂ PHAṬ PHAṬ."
"By being admitted into and seeing this supreme, great secret maṇḍala, you are completely liberated from all misdeeds; today you abide in bliss. In this vehicle of great bliss, there is henceforth no death. Since existence is utterly pure, the suffering of existence has been extracted. You must not abandon the Bodhicitta, which is called the 'Vajra' mudrā. From the very moment it is born, there is no doubt that one is a Buddha. Do not abandon the sublime Dharma, and never let it be forsaken. Do not teach this to those who are ignorant or deluded. The mudrās of the vajra and bell must never be abandoned. Since you are equal to all Buddhas, you must never disparage the master. Even at the cost of your own life, do not torment yourself with asceticism. Maintain bliss through bliss; this is the future perfect Buddha. Today you have become a master of the maṇḍala, and you shall uphold the mantras and tantras."
The buddhas, bodhisattvas, and even the gods desire it. In order to care for sentient beings, you must draw the maṇḍala according to the ritual procedures and apply it to the mental continuums of practitioners; this is the granting of encouragement. In this regard, the permission is granted: it should be bestowed following the five knowledges empowerments and the master empowerment. The master empowerment is called the "empowerment of non-retrogression," because the activity of the vase applies to all of them. These empowerments are not in contradiction with any of the tantras. These constitute the purification of the body through the master empowerment.
Following that, in a place secluded from veils and the like, the disciple—possessing a pleasing form and youth, and endowed with the samayas and vows—is offered to the guru for the sake of the secret empowerment of insight. One should then make the supplication with the state of liberation:
"Just as the buddhas, the vajras of awakening,
Bestowed the great offering,
So for the sake of leading me,
O Vajra of Space, grant it to me today."
The guru, having actualized the three samādhis and made them self-aware, takes [the consort] from the lotus of the insight emanated from the expanse of space. Then:
"Bind the face of the insight,
And likewise the face of the method.
With the ring finger and the little finger,
Place [the substance] into the disciple's mouth.
With 'Aho mahāsukha,' it should be placed in the place of enjoyment."
He is the very nature of Vairocana. Then, having arisen, he should bestow these very [instructions]. The secret empowerment is the purification of speech by means of the vajra. This is the ritual for the secret empowerment. Following that, in order for the disciple to realize the dharmakāya—which is personally experienced, whether as a single mudrā or as something distinct from it—the guru places his hand into the hand of the disciple, who is endowed with the supplication through the verses previously taught. Having once placed the vajra of the Tathāgata’s body [upon the disciple], the Guru Vajradhara speaks as follows:
"This delightful dhāraṇī-consort is praised by all the Buddhas for being relied upon. Through the application of the stages of the wheel, one experiences sublime bliss. The purification of the three worlds occurs by this; there is no awakening through any other means. Therefore, you must never be separated from her. This is the unsurpassed vidyā-vow of all the Buddhas. Any fool who abandons this will not attain the supreme siddhi." Thus he speaks and gives her to him.
She, in turn, having anointed herself with saffron and sandalwood and adorned with fragrant flowers and garlands, reveals her beautiful lotus clearly, free from clothing, and speaks as follows:
"Do you delight in eating excrement, urine, and so forth, as well as blood, semen, and flesh? Son, are you devoted to the supreme woman in this way? Do you kiss the bhaga-lotus? Son, tell me how you find bliss."
He replies: "O goddess, why should I not delight?"
"Eat semen, blood, and so forth, and always show respect to women; kiss the bhaga itself," he says. Then, looking with a joyful intention and an expression of affection while embracing her, he reveals his excellent lotus and speaks these words:
"O, this lotus of mine is perfectly endowed with all bliss. Whoever practices with it according to the ritual, I abide before them. Perform the activity of the lotus; it is a service to the perfect Buddhas that surpasses all. I am the King of Great Bliss myself, and I truly abide right here."
Bhaja hūṃ mokṣa ho.
Then, through the nature of one's own deity yoga, one should place the five families in sequence at the head, heart, navel, secret place, and feet with oṃ hūṃ svā ā ha. Following that, from the syllable hūṃ, one meditates on a lotus and a vajra; with āḥ and oṃ, one meditates on the syllable phaṭ within the anthers. One should stimulate the channel of Vajradhātvīśvarī located on the left side with a finger, using a slight degree of awareness. This is also from the guru’s oral instructions.
Following that, one should initiate the joy with the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ.
"Having placed the vajra firmly in the lotus, do not let the bodhicitta escape. With a mind stirred by joy, one should meditate on that which is full. As long as the yogi does not discharge the bodhicitta, whatever is born from that joy..."
As long as that stream is not interrupted, it is attained. Through the falling of the bodhicitta, the aggregates and consciousness become faint; as long as that lasts, the siddhi is disparaged. Through the perfect union of the vajra and the expanse of space, even from the touch, a marvelous time arises; whatever bliss is born, that is the supreme joy. Within the midst of the "separation from joy," point it out, look, and make it firm. In the sky of the lotus, at the place where the jewel’s anthers are pressed by the vajra cross-legged posture, look at the mind entering within the jewel. Whatever wisdom is born is adorned with the form of wisdom. It is neither passion nor the absence of passion; it is not to be perceived as a middle. Whatever vision of yogic wisdom there is, it abides in bliss without shifting. For half a session or even one, for a day, a month, a fortnight, a year, or for aeons and thousands of aeons, the yogi abides in wisdom. The disciple, having observed the meditative absorption, should place the four—Ignorance, Joy, and so forth—arising from the guru’s heart, into the nature of the mind. Thoroughly refine the characteristics of the disciple; let them arise within the lotus. Then, the mind of the elixir, by proceeding toward enlightenment, should be taken. This is the ritual for the conferral of the wisdom-gnosis empowerment. It is the complete purification of the vajra of the mind.
Regarding the conferral of the empowerment of the wisdom-gnosis (prajñājñāna), after the empowerment of wisdom has been fully received according to the ritual as previously explained, the precious fourth empowerment, which is the result, shall be described. Otherwise, as the Noble One has stated regarding the samaya and so forth: "Otherwise, whoever desires the state of a yogi without having received empowerment is like striking the sky with a fist or drinking the water of a mirage." Therefore, having conferred the empowerment of suchness according to the ritual and having ascertained the student's inclination, if they are inclined toward the profound and the vast, the precious empowerment is bestowed through words. It is not otherwise. If one asks, "How is it appropriate to recognize an inclination toward the vast nature?" it is said: "Fire is known from smoke; water is known from waterfowls. The lineage of the wise Bodhisattvas is known from signs: a face that shows great clarity, a body that radiates like a lotus, and through your expansion, you see suchness." Thus, the learned master should take that student under his care. As the Blessed One said: "The empowerments are of three types, well-known in this tantra: the master, the secret, and the wisdom, and likewise the fourth." "Laughter, gazing, holding hands, and likewise the union of two—these are the tantras. Joy, supreme joy, the joy of separation, and likewise the coemergent; the manifold, the ripening, the refining, and the one devoid of characteristics."
All the stages of empowerment arise from the body of insight. Furthermore, it is said:
In the excellent form of the syllable E,
Adorned in the center by the syllable Baṃ,
It is the abode of all bliss,
The precious casket of the Buddhas.
Regarding that:
The placement is the Master [empowerment],
The viewing is the Secret [empowerment],
The embracing is the Insight [empowerment],
And the fourth is the Union Tantra.
Joy is slight bliss;
Supreme joy is greater than that;
The joy of separation becomes free from passion;
The coemergent joy is the remainder.
The first is the desire for knowledge;
The second is the desire for bliss;
The third is the destruction of passion;
Therefore, one should meditate on the fourth.
The first joy is the manifold;
Supreme joy is the ripening;
The joy of separation is the attainment;
The coemergent joy is free from characteristics.
The manifold is described as manifold,
Such as embracing, kissing, and so forth.
The ripening is the reverse of that;
It is the tasting of the wisdom of bliss.
The attainment is described as the act of rubbing,
Thinking, "I am experiencing my own bliss."
The joy free from characteristics is other than the three;
It is the complete abandonment of passion and the absence of passion.
This very point was taught by the Blessed One in the Glorious Guhyasamāja:
The perfect union of the goal and the means
Is described as the "approach."
The union of the vajra and the lotus
Is explained as the "near-attainment."
Movement is explained as "recitation,"
Endowed with the syllables HŪṂ and PHAṬ.
The natural, self-arisen bliss
Is explained as the "great accomplishment."
The object of accomplishment is insight, the accomplishment is method;
Their union is the "approach."
The entry of the vajra into the lotus is the "near-accomplishment."
Movement is the accomplishment, and by its nature,
The self-arisen bliss is explained as the "great accomplishment."
The vajra that accomplishes the object of accomplishment
Is the ultimate joy of thorough entry.
The intense movement is the ultimate
Supreme joy of awakening.
Through the emission, there is the joy of separation.
By abiding within these,
That which is taught as the fourth bliss
Is the coemergent.
This is the meaning of knowing the accomplishment.
Regarding those very points, it is said:
Without beginning, middle, or end,
Without cyclic existence or nirvāṇa,
This is the supreme great bliss.
Neither self nor other exists;
It is explained as the supreme existence,
And nirvāṇa is also free from passion.
The mere three joys
Are completely abandoned in coemergent joy.
In the instant of abandoning variety,
The supreme joy is perfectly attained.
The Great Being, as instructed by the Guru,
Perfectly maintains the great bliss.
Until awakening is attained,
O Vajra Holder, act for the benefit of sentient beings.
And so forth.
If one asks, "How so?"
Because the three are taught through division,
And because there is no result other than the cause,
The three divisions are well-known from before.
Separation and joy are clearly revealed
Within the internal [states].
If one asks, "How then are they clearly revealed within the mind?"
"At the limit of the supreme, the center is free; from emptiness, the non-empty Vajradhara." Such are the words. If one asks, "How is it that from emptiness there is the non-empty?" it is said:
"Without beginning or end, peaceful, the pervasive lord of both existence and non-existence, the indivisibility of emptiness and compassion is called the Bodhisattva." This is the established tenet.
By what means are these generated? "By means of the maṇḍala and so forth, and also by the stage of self-consecration." This should be applied in detail. I have not explained those here. Why? Because this wisdom of self-knowing awareness transcends the path of the domain of speech.
"Through the habituation of blessings, that which is the nature of all-knowing is [realized]." Furthermore, it is said:
"The coemergent is not explained elsewhere; it will not be found from any other source. By relying on the timing and methods of the guru, it will be known through one's own merit. Through the kindness of the guru's feet, one's own merit becomes great. The wisdom that knows in a single instant transcends the path of the domain of speech."
Thus it was said: "Knowing the single king of great bliss, one should always know it within the continuum of beings. At the time when it is shown by anyone, even the Omniscient One would be rendered destitute of a teaching."
Saraha said: "Since the guru does not show its words, the disciple does not understand. O friends, who can show this coemergent, which is the taste of nectar, to all without exception? It is not the domain of the intellect, and it is not moved by causes."
From the Guru’s speech, one enters into discourse on the actual reality. Furthermore, through the gradual stages of compassion and so forth, qualities increase. To the faithful, one will offer oneself as the dwelling place of the heart. If one asks, "What is the definition of the bodhicitta?" he said:
"When the faculties are asleep and the mind abides within, the consciousness appears as if exhausted. The body is suffused with sublime bliss; the collection of faculties has completely subsided. Conceptualization is exhausted, and the seeds of saṃsāra are absent. This appearance of joy is equal to space, a wondrous and cooling experience. The faculties also subside, and one's own essence is exhausted. This supreme coemergent joy—ask clearly of the Guru’s face."
He then said:
"One who bows at the time of arising from exhaustion, when objects and faculties have subsided into exhaustion, and who possesses a singular body beautified by the Victor’s manifest joy—that wise one who quickly causes it to arise in the heart is irreversible. The intellect that has abandoned all conceptualization becomes the power of sublime bliss. That is the wise one who has completed the task; others are merely two-legged cattle. Therefore, a sublime disciple should serve the authentic Guru. One should personally realize the essence of great bliss that follows the three kāyas. Having performed the activity of receiving empowerment, one should say:
"Today my birth has borne fruit; my efforts have borne fruit. Today I am born into the family of the Buddhas."
"Now I have become a child of the Buddha." Then, one should offer to the sublime gurus. As for the characteristics spoken of by the Tathāgata: "Various ornaments, garments, and so forth, as well as one's own body, are especially sublime." Thus it is said. Following that, one should perform the fire offering (homa), give the torma, and then provide a Dharma teaching to the Saṅgha and the gathered assembly. One should satisfy those who are suffering and without a protector. From this brief ritual of empowerment: "By whatever immeasurable merit has arisen, may [all beings] attain the nature of great bliss, which is non-dual and inconceivable." This concludes the brief ritual of empowerment. Composed by the glorious Advayavajra.
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.