Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical manual for the conferral and internal realization of the Jewel and Wheel empowerments. It moves from the external ritual requirements—such as the selection of a qualified disciple and the use of ritual purifications—to the internal physiological and meditative interpretations of the empowerment process. The author distinguishes between outer, inner, and hidden meanings, mapping ritual elements like the vase and bell onto the subtle body's channels, nectars, and the experience of great bliss. By integrating ritual action with the manipulation of seminal fluids and the attainment of clear light, the text commits the reader to a path where physical pleasure is transformed into non-dual wisdom. The ultimate goal is the realization of self-awareness, liberated from conceptualization, and the conquest of the demons of afflictions and aggregates through the union of bliss and emptiness.
Provenance
About this text
An instructional manual on the sequence of the Jewel Wheel empowerment, the Ratnacakrābhiṣekopadeśakrama belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Indrabhūti. Preserved in the classical Tibetan tradition, the text appears in volume ཟི of the Tengyur, where it extends over nineteen pages under the Tibetan title rin po che 'khor lo'i dbang gi man ngag gi rim pa. The work enacts a detailed technical procedure for the conferral of supreme empowerment, beginning with the requirements for a qualified disciple—specifically one who possesses faith, delights in study and practice, and honors stūpas and sacred volumes. It outlines the necessary sequences for entering the maṇḍala, the methods for conferring empowerment, and the identification of signs, symbols, and substances. A scholar or serious reader consults this text today to examine the specific ritual requirements and the systematic progression from the introductory narrative to the attainment of results, including the measure of purified obscurations and the levels of related pith instructions.
Cite thisAnuvāda, “An Arrangement of the Personal Instructions on the Jewel and Wheel Empowerments” (Toh 2472), machine draft, 2026.https://naxiai.com/tibetan/works/toh2472
Summary & commentary
Significance
The work is significant for its detailed mapping of ritual empowerments onto the subtle body, illustrating the transition from formal liturgy to internal yogic practice. For the modern reader, it provides a primary example of how tantric systems utilize the body's physiological responses to achieve cognitive shifts toward non-dual awareness.
Structure
Passages
Section
Description
1-4
Ritual Preliminaries
Homages, qualifications of the disciple, and the initial purification and preparation of candidates.
5-9
The Vase Empowerment
Discussion of the threefold nature of the vase empowerment and its role in purifying physical and cognitive obscurations.
10-13
Ritual Symbols and Internal Correspondences
The relationship between ritual offerings and empowerments, and the mapping of the maṇḍala onto the physical body.
14-19
The Secret and Hidden Meanings
Instructions on the hidden empowerments involving the manipulation of seminal fluids, sexual union, and the attainment of bliss.
20-25
Advanced Realization and Conclusion
The role of the indestructible syllable, the conquest of demons, the nature of non-dual wisdom, and the necessity of a suitable vessel for these instructions.
Themes
Purification of Obscurations (6, 8, 9, 13)
Subtle Body and Internal Maṇḍala (11, 12, 15, 20)
Transformation of Bliss into Wisdom (14, 16, 17, 18, 22)
Non-dual Awareness (21, 23, 24)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Arrangement of the Personal Instructions on the Jewel and Wheel Empowerments·
In the language of India: Ratnacakra-abhiṣeka-upadeśa-krama. In the language of Tibet: Rin po che 'khor lo'i dbang gi man ngag gi rim pa. Homage to the glorious Samantabhadra!
To the Lord of Yogis, the Great Bliss, who abides in the illusory maṇḍala, and who has perfected the instructions of the first, second, third, and fourth [stages], I prostrate and bow.
I, Indrabhūti, shall explain the entry into all the tantras, which are connected with empowerments and instructions, and by which one attains the supreme stages in this very life.
The Lord of Vajras has correctly explained the sequence of empowerments—the essence of the tantras of method and wisdom, including the outer, inner, hidden, and ultimate levels. Therefore, since all tantras are empowerments, they should be understood by those possessing the instructions.
Even if one is well-versed in the words of the tantras and is not confused regarding the terminology of speech, if one has not obtained the empowerments and instructions, such efforts are in vain.
Those who desire the empowerments and instructions should please the Guru and Preceptor with their own lives, bodies, and possessions, and then receive the desired [teachings] through skillful means.
Just as a person who has obtained the instructions would not begrudge the sacrifice of their life or body, the sublime instructions are even more precious; therefore, one should be skillful in the methods of seeking them.
Those who do not recognize the Guru’s kindness, who disseminate the instructions indiscriminately, and who, having heard them, have no faith or do not meditate, will be boiled in the hells in this very life.
Those who do not forget the Guru’s kindness, who are skillful in the methods of seeking the instructions, and who are devoted and apply themselves to supreme meditative concentration, are the most excellent among all the Sons of the Conquerors.
Regarding the authentic sequence of empowerment, the place, the time, and the Preceptor...
The disciple, the introductory narrative, the maṇḍala, and the sequence of entering it; the sequence of empowerment, the enumerations, the locations for conferring it, and the methods; the measure of purified obscurations, the levels attained, and the stages of the related pith instructions; the signs, the symbols, the substances, and the essential purpose; the measure of capacity, and the result—it is thus expressed in twenty aspects. The characteristics of all these, the vase empowerment, the secret empowerment, and the third, the wisdom-gnosis empowerment—likewise, they are explained as four. The words and meanings of all the tantras are gathered here without exception. First, beginning from the introductory narrative of the vase empowerment, I shall explain it correctly.
Kye ho! When the Lion of the Śākyas was born, the Nāga King Nanda and others performed the ritual bath with vase water. At the time of his manifest, perfect enlightenment, the Earth Goddess also offered a vase into his hands while reciting auspicious verses. The introductory narrative of the empowerment conferred upon the crown of the head when the lineage of the Universal Monarch arose is the narrative. As for the locations, they are mountains and so forth, the regions, the practice huts, and the maṇḍala ground; they are auspicious, delightful, and harmonious, as taught in their respective tantras. The time is granted by the guru. The disciple must have faith, the holy Dharma must arise, there must be practice, and the purpose must be perfect—these are said to be the four aspects. The master must possess all qualities, be endowed with empowerment and samaya, be resilient against conditions, have great splendor like a seed, be endowed with compassion, and be diligent in training.
The ground honored by all those of noble family is said to be the conferral of the supreme empowerment. A disciple who possesses faith, who delights in study and practice, who recites the root mantra, and who has a mind that delights in the mantra tantras; furthermore, those who act for the sake of the next life, or who honor volumes, stūpas, and the like; those who perform the consecration of general knowledge, and others who act for the sake of the deceased—these types were taught by the Victorious One. For each of these, the introductory narratives are taught extensively in all the tantras.
Regarding the maṇḍala, for disciples of superior, middling, and inferior capacity, there are the stages of meditative absorption, flowers, and colored powders. Furthermore, there are cast, relief, and painted [images], as well as volumes, stūpas, gurus, and so forth. In the presence of all these, the Sugata taught that it is appropriate to confer the vase empowerment. The sequence of the ritual for each of these should be clarified from their respective tantras.
When performing [the maṇḍala] with colored powders and so forth, one should purify the ground, expel obstructing spirits, and take possession of the site. One should perform the preliminary preparation of the vases, and the preliminary preparation of the deities, the disciples, and the ritual implements. One should perform the sequence of the preliminary retreat, the ritual for laying the lines, the application of the pigments, the arrangement of the ornaments, and the offerings. One should perform the descent of the wisdom beings, the offerings, and so forth, according to the rituals as they are renowned.
The first type of person should draw [the maṇḍala] themselves; the second and third types should draw it by having it projected; the fourth type should perform it mentally. The same applies to cast images and so forth. Alternatively, it is taught that one should adapt it to the disciple's vessel, or else according to their inclination. The sequence for entering into that is as follows:
Having purified them with kuśa grass, tooth-sticks, thread, and pure water, those who abide in the common vows and have generated the awakening mind are led to the door. Flowers are given, their faces are veiled, and they are encouraged with joy; then they are cleansed with the "all-creating" water. One should meditate on a vajra in their hearts and on others there as well. Having led them inside the curtain, they perform circumambulations, prostrations, and supplications. The ritual of the oath of the samaya is given, and the common samaya of protection is bestowed. By means of the outer descent samaya, the outer Vajradhara is invoked. The outer flower garland is cast, and the outer personal deity is also given. One should know the signs of where it falls and meditate upon them. As a precursor to the purification of the physical eye, whatever is seen, the ritual of drawing it is performed. Then, having opened the physical eye, the reflected image of the maṇḍala is shown. All of this is taught extensively in the tantras. After seeing the maṇḍala, they are placed in the location for the empowerment maṇḍala. With a flower garland tied to their heads, the deity empowerment is explained first. Water, the crown, the vajra, the bell, and the name—these five are called the "empowerments of awareness" for the disciple. Then, upon a lion throne, the empowerment of the Vedic master is applied. To stabilize the aforementioned, the two of the vajra and bell, the ascetic conduct, and the mudrā are the third, the samaya. The encouragement, the prophecy, and the stage of non-retrogression and so forth are all the vase empowerment, because the vase bathing is performed therein. Furthermore, the various categories of empowerment follow the respective tantras.
One should understand what has been taught: the vase empowerment is threefold—outer, inner, and hidden. Generally, there are the common and the special. The common is similar to the outer tantras. Similarly, the inner vase is filled with the five nectars and the five meats, as well as oily drinks; this is called the special vase. The inner [vase] is the body of the master guru; the water flowing from within the vase is poured upon the crown of the disciple to inspire the mind. The hidden vase is the abode of great bliss; through the seventy thousand channels, the water of the deity bathes the wisdom-being at the heart. This is the vase of the hidden method. From the vase of the mudrā, the water of the mind and the great vermilion mind are poured as pure water upon the secret jewel of the method; this is explained as the hidden vase of insight. Furthermore, regarding the vase empowerment, it is definitively taught as four empowerments: the vase of the vase is the common; the secret empowerment is the special vase; the two of insight and wisdom are the hidden. Thus, the three types of vase are perfectly liberated from the extremes of existence and non-existence. The vase empowerment is the fourth. Its location is the crown, where the vase is stabilized. The outer crown is the washing with water; the inner crown is the Brahma-aperture; the hidden is the descent of the mind, the mind descending outward. The supreme method of conferring the empowerment is for the disciple to meditate and adopt the manner of receiving it; it is like the pleasing guru bestowing it. This is the sublime method of bliss that accords with one's intention. Through the outer, inner, and hidden vases, [one purifies] killing, stealing, and sexual misconduct.
Because the three physical faults are purified, the stains of the body are explained as being cleansed. It is taught that the afflictive obscurations and the cognitive obscurations are purified by the ten grounds. Seeing the maṇḍala is the path of accumulation; the rosary is the path of preparation of aspiring conduct. The water and the crown are the first ground; it is taught that the path of seeing is completely purified. The vajra, bell, and the master [of the ritual] are explained as the purification of the path of meditation from the second ground up to the eighth. By means of stabilization, the path of the fruit is the purification of the ten grounds, as the Victor has taught. To the disciple who has thus received empowerment, the guru should bestow the kindness of the pith instructions. The general activities of the master, such as the drawing of the maṇḍala and so forth, the pith instructions on the generation stage, the activities of pacifying and so on, and the pith instructions on common accomplishments and the like should be given. The outer tantras, such as the common vase empowerment and so forth, are given; the inner ones are likewise special. When the inner vase empowerment is complete, the pith instructions on the two truths are shown. Having obtained the hidden vase empowerment, the three hidden conventional conducts are shown. In brief, the literal meaning, the non-intentional, the provisional meaning, the meaning of the words, and the meaning of the branches are explained as the stages of teaching for the assembly. The signs of swift accomplishment, the casting of the tooth-stick, dreams, whatever is seen, the questions, and the casting of the flower—these should be known from the descent [of the deity]. The outer hidden verbal symbols and the five-fold mudrā are shown to them. By means of questioning, the secret of the monk is shown. As for the distinctions of the empowerment substances: the flower garland to be placed on the head is the pure water for the crown.
Furthermore, from the specific types of vases:
A garland of jewels, skulls, and so forth,
Bound upon the head, is the crown ornament.
Upon the forehead, one should bestow the vajra
As a sign corresponding to one’s family.
The bell is bestowed at the level of the mouth.
For the name empowerment, the substances are the marks of purity.
The samaya vajra and bell are bestowed in the hands,
Accompanied by the sounds of ringing and clashing.
One should meditate on the mudrā of the Lord of Mudrās.
One grants encouragement and proclaims the qualities.
For the prophecy, the shape of the Dharma robe is used.
For the irreversible empowerment, that very reality is shown.
Furthermore, as for the substances that arise incidentally:
The diadem, mirror, conch,
The golden probe, and so forth—
Following the respective tantras,
One should act exactly as they appear.
Other than those, the common [substances],
The seven jewels and the seven near-jewels,
The eight auspicious symbols, the twenty-eight, and so on—
Whatever is taught in the Action, Dual, and Yoga Tantras,
The Victorious One has declared that these exist in their entirety
During the stages of the Unexcelled Yoga Tantra.
Regarding the intention of the guru who confers the empowerment,
One should understand both the general and the specific.
From the wisdom equal to space,
Compassion is generated toward the disciple.
Having established the perception of the disciple as a child,
The mind of love, the mind of joy, and the mind of equanimity—
This is the one-pointed stream of the guru’s intention.
As for the specific individual intentions:
One should imagine that the flower, together with the deity,
Dissolves into that disciple.
Just as the male and female deities
Corresponding to the respective tantras
Confer empowerment with vases of nectar,
This is the intention of the water [empowerment] of the five wisdoms.
As a sign, the five bodies are perfected: from the HŪṂ of the crown, the vajra is generated. Below that, the five continua are to be purified; the vajra is established as the five primordial wisdoms. Through the melody of insight, the obscurations of speech are purified; the bell is explained as that which upholds the siddhis of the Lord of Names.
Alternatively: The rosary is the yidam, the Lord of Victors; the water element is the purity of Akṣobhya. The crown is Ratnasambhava, the equality; the vajra is the discernment of Amitābha. The bell is Amoghasiddhi, the all-accomplishing; the name is the Dharmadhātu, the body of Vairocana. The vajra conduct purifies the mind; the bell is the utter purity of speech; the mudrā is the samaya, the purity of the body.
Alternatively: The vajra is the essence of method; the bell likewise purifies wisdom. The non-dual mudrā is held to be the samaya. Through the exaltation, the prophecy is given. Whatever is commanded is the word. By expressing the qualities, one is encouraged; through suchness, one does not turn back. Furthermore, following the tantras, through such and such intentional lineages, the disciples are to be fully ripened.
The measure of capacity is fivefold: washing away stains, purifying obscurations, performing the activity, facing toward the result, and the capacity to conquer the four māras. These are described as follows: the rosary washes away stains; through the conduct of devotion, obscurations are washed. It is the activity of pleasing the desired deity; the result is facing toward the path of seeing. The yidam is the proximity to siddhis; the māras of the aggregates of subject and object are conquered. Through the capacity of the water and the crown—
It washes away the two stains of saṃsāra and nirvāṇa.
The ground is the purification of the obscurations of the first bhūmi.
The activity is the cultivation of the pride of the Vajra and Ratna families.
The result is the approach to the path of meditation.
The common siddhis of the Vajra and Ratna families are accomplished.
The māras of the afflictions are conquered.
By means of the master of the vajra and bell,
The stains of the five distractions are washed away.
The obscurations from the second through the eighth bhūmis are purified.
The activity is the cultivation of the pride of the Padma and Buddha families.
The result is the approach to the final stage.
The common accomplishments of the three are achieved.
The māra of the Lord of Death is conquered, and mastery over life is attained.
Through the stages of the stabilizing empowerment,
The stains of subtle distraction are washed away.
The obscurations of the ten bhūmis are purified.
The activity is that which provides stability.
By means of the ascetic conduct, the flower is stabilized.
By means of the water, the crown, and the samaya,
The vase is declared to be stabilized.
By means of the vajra, bell, and prophecy,
One is the master through the granting of relief.
Alternatively, all are accomplished by all.
It is the orientation toward the stage of Buddhahood.
The result is the stabilization of the siddhis.
The vase is the severing of the māra of the gods.
The four results pertain to the flower.
The water and the crown are the results concordant with the cause.
The vajra and bell are the ripened result.
The result of human effort is indicated by the name.
The stainless result is stability.
Alternatively, it is said that the four results are shown.
As for the qualities taught in the tantras,
All the inconceivable qualities that have been taught
Are said to be the supreme results of empowerment.
The result exists and the cause arises; the cause for obtaining empowerment is the offering. As it is taught in the tantras, the empowerment is to be performed at the beginning of the activity; this is taught as the first empowerment. Second, the secret [empowerment] shall be explained: "O Teacher, Vajradhara, having gathered the retinue through the samādhi of great passion, you bestowed the secret bodhicitta within the secret maṇḍala of the consort." Thus, those renowned in all the kings of tantras, such as the Śrī-guhyasamāja, are explained as the "introductory narrative" (nidāna). The location is the maṇḍala of the woman—those renowned as "innate," "field-born," and "mantra-born," such as the outcaste, the powerful, the dancer, the dyer, and so forth. According to what is renowned in their respective tantras, one should take as a consecrated location a woman of a suitable family, whose mental continuum is purified and who possesses good qualities, and accept her as the consort of the principal Buddha. When the vase empowerments are complete, at the time when the rakta flows, and with the permission of the guru and consort, one should discern the time for the second [empowerment]. Know that there are three types of masters: the first is the supreme method, the father; the second is the secret consort; the third is performed through non-duality. When the disciple has completed the vase empowerment, they should perform the recitation of the essence mantra and adopt the conduct and samaya. The maṇḍala is taught to be the body, and the maṇḍala is shown to be the bhaga. Furthermore, one should know the characteristics of the deity within the maṇḍala of the body.
The body is a square fathom in size. Alternatively, the four elements form the four corners. The top, bottom, right, and left are the four gates. The various pigments are the five colors. Alternatively, they are the five nectars. The channels are the nature of the lines. The eight pillars are the eight limbs. The limbs are the characteristics of the archways. The teeth, nails, and body hair are the eight tāra [ornaments]. The heart is the central hub. This should be applied in accordance with whichever tantra is relevant. The five aggregates of the deity are the principal figures. The elements should be understood as the goddesses. All the many constituents and sense bases are renowned as the male and female bodhisattvas. The woman is said to be the maṇḍala, and the bhaga is shown to be the tiered celestial mansion. Regarding that, there is the ritual of seizing, purifying, examining, and blessing. Adorned with ornaments and fumigated with incense, she is bathed with outer and inner ablutions, and the deities are invoked. Having made offerings with the gaṇacakra, she should be closely examined as a deity. Alcohol should also be served to her. As for the sequence of entry, the vase ritual should also be performed. Having partitioned the space with a curtain, the request is made and her face is covered. After the flower is given and she is led in, she circumambulates the maṇḍala and performs three prostrations. The inner samaya and vows are bestowed. Likewise, the descent [of the deity] is performed. She casts the flower and is asked what she has seen. The deities and the dharma words are distinguished, and the maṇḍala of the body is shown in its entirety. After she has seen it well, to her who stands before [the master], the secret empowerment is applied. Through the sequence of the six samaya wheels, the fluid is emitted and the empowerment is conferred.
The alternating white and red is the garland empowerment. That which is called śukra is the water empowerment. At the aperture of Brahmā is the crown empowerment of Akṣobhya. On the tongue is the vajra; that is the vajra empowerment. The hūṃ sound of the vajra and the vase is the bell empowerment. Aho sukha is the name empowerment. Taking the samaya with the tongue is the conduct empowerment. Not looking [at the consort] is the prophecy empowerment. Joining the channels of enjoyment is the non-returning empowerment. Through bliss, the method of bliss is the consolation empowerment. Because all of these are taught as secret, they are taught as the secret empowerment. Regarding the secret, there are also three: the outer, the inner, and the hidden. Camphor, sandalwood, and the five [substances] together, with the thick [substance] and the tip of the indriyāṇī, are brought into the disciple’s mouth; this is the outer. Having pressed the disciple’s own [organ] at the time [of the rite], and joining the two directly at the mouth, the rakāta flows down. The method of sucking the vajra like a calf, and taking the lotus with the tongue like a bee, is the inner secret empowerment of insight. It is taught that the disciple’s own navel is the union of the vajra and lotus. Rajas, tamas, and sattva flow intensely into the mouth of the lower gate; this is taught as the hidden secret empowerment. Regarding the secret empowerment, there are also four: from the vajra and the lotus, the stainless water flows; this is the vase empowerment. Alternatively, that very sequence above: the moon and sun touch the tongue; that is the second secret. Training in the path of great bliss is the third. The non-duality of method and insight is the great wisdom, the fourth. Then there is the path of speech, called the lotus of the tongue: the outer, inner, and hidden tongue. The outer lotus is the path of speech; internally, it should be known as the citta.
The hidden [meaning] is in the navel lotus. The method is the principal [deity] together with the consort. When body, speech, and mind are stainless, that is the indivisible concordance. Through that, the obscurations of speech are purified, and speech becomes thoroughly refined; one then attains the first Buddha-ground. This is the secret oral instruction. The intended meaning, the definitive meaning, the non-literal, and the hidden meanings shall be definitively taught. The meaning of leading the disciple shall be shown; that is Mahāyoga. Method and insight are applied as signs. The inner hidden verbal symbols, the symbols of the application, and the symbolic language of the ḍākinīs shall be taught in stages. As for the thick [semen] suppressing the wrathful goddess, one should understand it when inquiring with hand gestures. As for the substances—the moon, the sun, and the five-fold substances—one should enjoy them and not discard them. All the Buddhas, without exception, dissolve into the mouths of the principal [deity] and consort; they dissolve into the center of the body, and the stream of the clear assembly of blissful syllables swirls into the lotus from the vajra path. The mixture of śukra and rakta is clear within the state of the Father and Mother. Just as water is placed into water, through this dissolution the mind becomes the intended meaning. The measure of power is likewise: it washes away all the stains of speech, and the obscurations on the Buddha-ground are thoroughly purified. One takes the pride of insight and method, and is able to know all phenomena as of one taste. The Buddha-ground is then manifestly attained. The mudrā of method destroys the aggregates; the afflictions are not [ordinary] insight. Through the non-duality of the Lord of Death, the proliferation of the mind is the demon of the gods.
The measure of the secret power that destroys,
The method is the fruit of human effort,
And stainless insight is explained as the fruit;
The essence of the seminal fluid is the concordant cause.
Taking it with the tongue is said to be the ripening fruit.
Pleasing the Father and Mother in worship
Is the cause for obtaining empowerment.
Then the third [section] shall be explained:
"Kye ho! From the glorious Guhyasamāja and others,
When practicing the conduct of mantra,
The bodhisattvas of the retinue
Were roused by the mantra, the time, and the Victor,
And the hidden meaning was revealed;
Such is the introductory setting (nidāna).
The essence of the body is the hermitage,
Where the bodhicitta is established;
The seat of bliss is also explained as the location.
The time is when the two empowerments are complete,
When authorized by the guru and endowed with a consort.
Regarding the master, there is the outer and the inner:
The outer is the guru, and the inner is the consort.
The disciple, having completed the two empowerments,
With devotion for the hidden meaning,
Should perform the recitation of the near-essence.
In the second, third, and fourth [sections],
One should not engage in activities such as [copying] volumes.
The same does not apply to those who have passed away.
The maṇḍala of the mind is the supreme maṇḍala;
It is permitted to hold that.
Holding the consort, the preparation,
The purification, the generation of bodhicitta, and the blessing,
The conferral of empowerment—these are the duties of the guru.
Twelve, sixteen, twenty, or twenty-five years of age,
The co-emergent girl, the sister, or the friend—
Training the mind in these is supreme.
Alternatively, one prophesied by the deity,
A field-born (kṣetrajā) woman, is suitable.
One born of mantra (mantrajā), possessing recitation and meditation,
The yoginī is not distinct; the maṇḍala with its deities is as before. Regarding the four hidden maṇḍalas, one should examine the syllables resembling the tips of lotuses that abide upon the petals of the channels, as taught in the tantra. One should understand the characteristics of the three channels—the right, the left, and the central—and this is the supreme application of the maṇḍala.
Upon a maṇḍala strewn with flowers, one should smear it with fragrances such as camphor and don religious robes and ornaments. There, one should offer a feast gathering and serve alcohol. Then, one should meditate on oneself as the deity of one’s devotion. The four wheels are also similar to that. Regarding the two, the vajra and the lotus, the guru should perform the blessing in accordance with the tantra.
As for the manner of entry, in a secluded place, having partitioned the area with a curtain, one should offer a prayer to enter. Having covered one’s face, one should be led in. The vows of ascetic conduct are bestowed, and the descent of wisdom is performed. Then, toward all the women, one should generate a mind of supreme joy. Having performed three circumambulations and mentally scattered flowers, one should prostrate with devotion.
The wisdom eye and the Buddha eye are opened, and the major and minor marks are shown by the light of a lamp. First, the maṇḍala of the body is shown; then, the maṇḍala of the mind, the four wheels, is properly shown. After seeing the maṇḍala, the stages of empowerment should be commenced. One should illustrate the songs of passion, the dances of joy, and the symbolic gestures of play.
The garland empowerment is the characteristic of passion. The water empowerment is the bathing water of the fluid. The crown empowerment is the seizing of the hair and the bhaga-cum. The vajra empowerment is the insertion of the vajra into the lotus. The bell empowerment is the movement of those two. The name empowerment is the samaya sound of "Ha." Their stabilization arises from the ground. Through gazing, the joy is described as the vajra conduct empowerment. Laughter is the bell conduct. Embracing is the samaya mudrā. The meeting of mouths is the granting of relief. The massaging of the breasts is the prophecy. The kissing of the lotus is the non-returning. Furthermore, the third empowerment also has three: the outer, the inner, and the hidden. It is called the wisdom-gnosis empowerment (prajñājñānābhiṣeka). The sequence of entrusting the consort is the outer wisdom-gnosis. It is so called because the gnosis of bliss arises in dependence upon wisdom. From the gnosis of one's own mind as wisdom, the cessation of bliss is great bliss; or, because the gnosis of bliss flows into the channel-path of the wisdom wheel, the experience of bliss is explained as the inner. From wisdom that is without focal point, the gnosis of a single instant arises, and the attainment of bliss of mind and body is the hidden wisdom-gnosis. In this, the four empowerments are also complete. Gazing, the meeting of signs, and so forth, are asserted as the vase empowerment. The meeting of the lotus and vajra, and so forth, is the third, the secret empowerment. The melting and the descent of bliss is the third of the third; the one who brings joy and bliss is asserted as the fourth. That is a synonym for the third. The place of conferral is the heart, because it is received by the mind.
Relying upon an illusory woman, that bliss is first experienced by the mind, and subsequently experienced by the body. For sentient beings lacking the fortune, it is experienced only partially because the channels are blocked. Once that bliss is found as a symbol, for a session, a day, a year, or even for as long as an eon, one will attain the great bliss of a buddha. One will obtain the inconceivable qualities of the Sugatas; this is the supreme, sublime method. All obscurations of the mind are purified, and one possesses the omniscient wisdom of all. One traverses the two stages of buddhahood, which is called the stage of the Vajra Holder. The pith instructions connected to that are as follows: the nature of the mind is luminosity. If one becomes stable through the awareness of the mind, the path of the duality of subject and object is blocked, and the knots of karma are released. When the light rays of the bodhicitta are stirred by the wind of merit, the great wisdom is ignited. Melting from the abode of great bliss, as it descends through the four wheels, the four joys are generated in succession. Filled with bliss like a sesame seed, it is called the body of great bliss. That which performs all activities is accomplished through the exertion of the ten winds—the five roots and five branches. Teaching in such a manner, one relies on the stages of pith instructions based on the upper gate. Alternatively, relying on that, one first trains in the reality of the winds, and then one should train in the reality of the mantra mixed with the winds. Through the thorough union of wind and mantra, it is characterized by the inhalation and exhalation of the breath.
One should train in the vajra recitation. Then, abiding in the mental focus and the illusion-like samādhi, and having attained the state of clear light, one should train in the upper oral instructions for attaining non-dual wisdom. As for relying on the lower gate: through the union of the vajra and the lotus, the moving wind stirs the heat, which agitates the soma (bindu). Having the nature of śukra-sukha, it passes through the four wheels and is drawn into the emanation wheel by the movement of bliss. Without being emitted into the secret lotus, it fills [the body] like a sesame seed, and one experiences the bliss of supreme joy for as long as an eon. While abiding in great wisdom, all buddhas and sentient beings, and all that is designated by signs, are none other than great bliss itself. The Buddha himself has not found any phenomenon other than great bliss itself. As signs that one's own mind has become serviceable, appearances to external objects arise: first like a mirage, second like smoke, third in the form of lightning, fourth like a lamp, and fifth like the sky. All aspects of the winds, channels, wheels, and the four joys in an instant are expressed according to the conventions of oral terminology. The union of the "thick" and the "wrathful" is the hand gesture of one who has received the three empowerments. Regarding the substances of the third [empowerment]: one should fearlessly consume the substances of one's own and the consort's vairocana (feces), amṛta (urine), rakta (blood), camphor, māṃsa (flesh), crystal, and so forth. One should enjoy women.
One should look at her form and listen to her voice; one should also smell her fragrances. One should perform the cumbana [kiss] upon the secret lotus and take the left [hand] with an elephant’s trunk. One should strike with the conch-kilaya and hold the ten da-da-ya. In brief, regarding all substances appearing to the awareness, the intended meaning is also taught as the four wheels: the emanation, dharma, enjoyment, and great bliss wheels. The two wheels of the throat and the secret place are the "hidden" ones, making six in total. The navel, heart, palate, and crown are the sequence; the hidden ones reside in the throat and the secret place. The numbers of the channels and petals are sixty-four, eight, sixteen, and thirty-two. From ka to sa, joined equally on the right and left, the sixty-four are the emanation wheel. The first eight, ka and so forth, are the dharma body; the enjoyment wheel consists of the sixteen āli vowels. The great bliss wheel consists of the two joined āli vowels. A, hūṃ, oṃ, and haṃ are in the center of the emanation, dharma, enjoyment, and great bliss wheels. The wheel of passion is red, while the syllables are white, the nature of the mind. The emanation and enjoyment wheels are explained as wisdom, while the dharma and great bliss wheels are explained as method. The kāli consonants are method and the āli vowels are wisdom; therefore, there are four wheels. The union of wisdom and method, the union of method and method, the union of wisdom and wisdom, and the union of method and wisdom—these four types have been taught. The non-duality of method and wisdom is the two hidden wheels. Below the throat, according to the number of deities in the maṇḍala, the citta and tilaka are likewise.
Thus they abide within the six lotuses; each deity is explained as the bodhicitta. Within the secret bliss-sustaining cavity, in the jewel casket of the Buddha, is the indestructible syllable Ha at the center. The fifty letters of the grid are the consonants (Kāli) surrounded by the vowels (Āli). The letters of the four elements reside in the corners; they are explained as the letters that generate bliss. The wind mandala, shaped like a bow, resides in the secret place. Above that is the triangular fire. The wind ignites the fire, which rises in the center of the navel. Having incinerated the letters of emanation (nirmāṇakāya) and then the letters of dharma (dharmakāya), it circles the enjoyment (saṃbhogakāya) three times. Emerging from the right side of the flute-like brow, it reaches the wheel of great bliss (mahāsukhacakra) and melts. Accompanied by the nectar, it returns by the previous path and restores the letters supported by the lower wheels of enjoyment, dharma, and emanation. Moving back and forth from the center of the navel, a ten-thousandth part of a single hair, it reaches the throat wheel. Having melted the minds of the deities, it reaches the bliss-sustaining place and dissolves into the vowels and consonants. The consonants dissolve into the letters of the elements, and the elements dissolve into the deities. Until they are further projected, it is the body of great bliss. Projected into the lotus, it is the enjoyment body. Projected into the ten directions, it is the emanation body. Gathering back again, it is clear as the dharma body. This is the intended meaning of the third [empowerment]. The measure of its power is likewise: it washes away the stains of the mind and purifies the obscurations of the Vajra-holder. It is capable of the activity of relying on the mudrā and attaining the generation of bliss. The result is the Vajra-holder.
One’s own awareness holds awareness. Having conquered the demon of afflictions through great bliss, the demon of the aggregates is conquered in the place of enjoyment. In the dharmacakra, the demon of the gods is conquered. In the emanation [body], the demon of the Lord of Death is conquered; thus, the four demons are utterly destroyed by the four joys. In the samayacakra, the aggregates are destroyed. By inserting the vajra into the lotus, the afflictions are destroyed. By moving the vajra and lotus, the demon of the gods is destroyed. By causing bliss to descend, the Lord of Death is destroyed. Great bliss is the ripened fruit; enjoyment is explained as the fruit of concordance. The stainless fruit is the dharma; the fruit of human effort is the emanation. Furthermore, the emanation is the fruit of concordance; the dharmacakra is the ripened fruit. Enjoyment is the fruit of human effort; the wheel of great bliss is the stainless fruit. Furthermore: the samayacakra is the fruit of concordance; the union of the vajra and lap is the fruit of human effort. By the descent of bliss, it is the ripened fruit; freedom from passion is the stainless fruit. Thus, the fruit is taught to be of four types. Pleasing the guru and the consort is explained as the cause for obtaining empowerment. Furthermore: that which produces the four joys as the fruit is the vase empowerment through the meeting of the deity and the sign; its fruit is the production of joy. The crown empowerment is through the bhaga, the cumbana, and grasping the hair; its fruit is the production of joy. Inserting the vajra into the lotus is the vajra empowerment; its fruit is the production of supreme joy. Moving the vajra and lotus is the bell empowerment; its fruit is the production of coemergent joy. The name empowerment is the samaya sound of "ha"; it produces great bliss. The essence and the fruit are inseparable. Relying upon wisdom,
Because it generates non-dual wisdom, it is renowned as the empowerment of the wisdom of insight. The final stage shall now be explained: in the Glorious Guhyasamāja and other tantras, the bodhisattvas of the retinue said, "We do not have the fortune to see the secret syllables." The Teacher then spoke of the "pure syllables," describing their characteristic as being devoid of syllables. This should be understood as the introductory context for the fourth empowerment. The wisdom of the Buddhas dwells within the hearts of the Sugatas. Having established that all phenomena abide in the mind, and that the mind is primordially pure, all phenomena are therefore pure. This is taught as the "Guru of the Abode." The three times are one and without distinction; where the three times are indivisible, that is the time without acceptance or rejection. This is taught as the "Supreme Guru." Not seeing the master, one sees the nature of mind itself; because one's own mind appears as the guru, one is the fortunate master of all. This is the sublime, non-dual master. Since all beings are born from the expanse, they are the vajra brothers and sisters of Vajrasattva. Training in the inconceivable object is explained as the sublime sons of the Victors. The bodhicitta of all Buddhas, realized as unsurpassed, that non-dual wisdom is taught as the essence of the maṇḍala. Hearing the text of this is the opening of the eyes; seeing the maṇḍala is the realization of the meaning. Having realized it, engaging in cultivation is the entry; its manifestation is the siddhi. Through gaining mastery over non-dual wisdom, one gains mastery over saṃsāra and nirvāṇa just as one desires.
Awareness is explained as supreme sovereignty. The yogi who has attained this empowerment is unimpeded in the empowerment of transformation. All the various enumerations of empowerments, however vast, throughout the infinite vehicles, are taught as the secret empowerment; they transcend the count of the authentic. Because the great wisdom of equality is liberated from being one or many, there is no distinction between what is possible and what is impossible. There is not even a grain of differentiation among the three doors. Because the net of magical illusion is not obstructed from within the great non-dual wisdom, the methods, the results of those methods, and the inconceivable methods are taught as the supreme among methods. Since self-knowing wisdom is itself the Victorious One and the three realms are themselves saṃsāra, the King of Equality has never spoken of "obscuration" or "non-obscuration" in this regard. Obscuration itself is enlightenment; saṃsāra itself is nirvāṇa. By means of the supreme stage of non-differentiation, the distinctions of the stages are outshone. Everything is the stage itself, wisdom, and beyond the domain of verbal conventions. Naturally luminous and reaching the ultimate of the Great Perfection, it is the supreme of all supreme pith instructions; it is simply taught as the means of accomplishment. For example, once an elephant is found, one does not search for the elephant's tracks. When self-knowing wisdom is directly perceived, signs and marks are the basis of delusion. Although the authentic reality transcends symbols and is not an object to be pointed out, one enters by way of symbols, just as a finger points to the moon. Since all that appears and exists is the substance of the Body, Speech, and Mind, it is particularly free from rejection and acceptance.
Wisdom is explained as being liberated from all subsequent conceptualization. When one’s own purpose is directly perceived, it is nothing more than self-awareness alone. That self-awareness is also free from the conventions of expression such as "it is like this." This is taught as the supreme intention. When awareness has attained autonomy, it is without rival in the three realms of existence. It is the great antidote to the lower [vehicles] and possesses a variety of many powers. Because cause and effect are inseparable, it is entirely free from the conventions of cause and effect. It is the most excellent among causes and the supreme bliss among effects. Because it is liberated from the distinctions of the three empowerments, it is renowned as the "fourth empowerment." It is the secret of the Victors' minds, and here it is described as omniscience. However, until omniscience is attained, that very reality will not be fully realized. Nevertheless, through the distinctions of this [empowerment], it becomes the state in which that reality is to be attained. Since this is the supreme sequence, practitioners should apply themselves with diligence. If one begins the practice of mantra conduct without pleasing the masters and without traversing the empowerments in sequence, the result will be non-existent and one will fall into the lower realms. If, without having traversed the empowerments, one teaches the stages of the pith instructions with a reckless and arrogant mind, both [the teacher and the student] will be ruined and fall into hell. This is what is called the "mantra samaya"; it plows the field of the tongue of the speaker and brings them close to the Avīci hell. If a person who has not traversed the empowerments asks [for instructions], even a monk should not utter so much as a word of conversation. The faults of speaking [to them] are beyond description.
When the stages are complete and the disciple is a suitable vessel, if one asks questions and engages in discussion but does not teach the meaning to them, that too becomes a point of fault. Whoever has received the complete stages of empowerment from another guru may receive the stages of the pith instructions from another guru. Without having traversed the stages of empowerment and pith instructions, if someone finds the stages of pith instructions through wisdom based on books, they are one whose previous training has reached its fruition. Even such a person must cherish traversing the stages of empowerment from a pure guru. Through the power of ripening, wisdom, and training, and through the training of the realization of the oral transmission, if these pith instructions of the Precious Wheel are taught to one who has not traversed the empowerments, I myself will be ruined and others will be destroyed. Therefore, do not teach them otherwise. By writing these pith instructions I have composed in the proper sequence, may all beings become suitable vessels for the Secret Mantra and attain enlightenment in this very life. The stages of the pith instructions for the empowerment of the Precious Wheel, composed by the master Indrabhūti, are complete.
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.