Part 2d - The empowerments that ripen the ground

1) As for these being received in general and in terms of each tradition

Now as for the teaching of the stages of the empowerments that ripen the ground, in mantrayana:

Using whichever one of these tantras arouses devotion
We should establish the state of perfect enlightenment.
First consider the precepts taught in each tradition
Of initiation, permission blessings, and empowerment.
By doing so our minds should be completely ripened.

Abhishiñca occurs when defilements are washed away, and by powers being established empowerment (dbang) arises. Because defilements in the being of students are purified, powers are produced of later attaining the enlightenment of buddhahood and meditating on particular incidental paths. After explanation of the details of the initiatory liturgies of permission blessings, empowerments, and so forth of the various individual tantras has been attained, we start to practice.

In the kriya tantra, depending only on the initiatory rites, permission blessings and the mandala, merely by disciples being empowered by the water of the vase and the mantra permission blessings being bestowed, it is taught that they become suitable vessels for meditating on the deities.

In upa tantra, by the empowerments of the five abhishekas of insight, six with the discipline abhisheka, it is said that disciples become suitable vessels.

In yoga tantra, preceded by the five abhishekas of insight, when the abhisheka of a student the vajra master abhisheka has been completely bestowed, it is said that disciples become suitable vessels.

In anuttara tantra by empowering with the four abhishekas of the vase and so forth it is said that disciples become suitable vessels for meditating on the path of the developing stage and completion stage without remainder.

Here the empowerment is bestowed using a sand-painting mandala, one painted on cloth, one of flower clusters, or the body mandala. With the lesser empowerment there is a mandala of images. The middle uses only heaps of flowers or symbols of the deities and such minimal representation objects. The highest, the body mandala, is bestowed depending on the body, speech, and mind of the guru. The Ghanta (dril bu) says:

From dualistic created essences These students desire empowerment. These beings are non-dual
With the self-existing mandala.

It is like that.

2) How the four unsurpassable empowerments are completely received In these ways:

In the specially excellent, secret path of the mahayoga,
There are the four empowerments, producing ripening,
And development and completion, producing liberation.

The vase empowerment is that which purifies the body.
The secret one the speech, and prajñajñana the mind.
The word empowerment cleanses all habitual patterns.
Also by this empowerment the siddhis are conferred.

The three that are first complete the accumulation of merits.
The fourth of them completes the accumulation of wisdom.
The obscurations of kleshas and knowables are removed.
So through gaining the four empowerments that ripen,
Train in development and completion that liberate.

In the tradition of mahayoga there are the well-known four empowerments:

1. The vase empowerment purifies defilements of body.
   We are empowered to meditate in the developing stage.
2. The secret empowerment purifies obscurations of speech.
   We are empowered to meditate on tummo or candali.
3. The prajñajñana empowerment purifies obscurations of mind.
   We are empowered to meditate on bliss emptiness, the wisdom of complete non-thought.
4. The precious word empowerment purifies all defilement.
   We are empowered to meditate on mahamudra, the natural state.

By the first three the accumulation of merit is completed. Obscurations of the kleshas are purified. By the fourth the accumulation of wisdom is perfected. Obscurations of knowables are purified.

If they are related to the paths and bhumis, the vase empowerment is the path of accumulation. The secret empowerment is the path of preparation.

Prajñajñana is the path of seeing. By the empowerment in mahamudra the path of meditation is completed. By completing these four empowerments we are ripened. By meditating in the developing and completion stages, we are freed.

3) The peak of all the yanas

Now from these teachings of the stages of secret mantra in general, in particular, regarding the situation of entering the peak of all tantras, according to the Non-dual Tantra of the Great Illusion (sgyu ‘phrul dra ba chen po gnyis su med pa’i rgyud):

Whoever wants to enter the vision of ati yoga,
Receiving full empowerment, possessing the samayas,...

So it is said. First, in the stages of empowerment, lesser ones use a colored sand mandala, and supreme ones enter using the mandala of the body of the vajra master. The great bliss mandala uses the mandala of the two bodies of the father and mother, and the details of the five families as depicted in the sand mandala. The Secret Essence says:

As for the mandala of mahasukha,
There is union of two and also five.
If those who have faith have also completely entered,
Desire and pleasure become equanimity.

Here ten empowerments of benefit and five empowerments of power are completed. As for the first ten, according to the same text they are:

1. head ornament,
2. crown
3. garland
4. armor,
5. victory banner,
6. mudra,
7. parasol,
8. vase,
9. eating and drinking
10. empowerment with the five essences

The second five are:

1. the empowerment of the listener, the student
2. the empowerment of the explainer, the teacher
3. the empowerment of buddha activity for the benefit of others
4. the empowerment of the universal word of a vajra king
5. the empowerment of the supreme secret

These fifteen are divisions of the four empowerments. The ten including the vase empowerment are preliminary to the action of the vase and are collectively called the vase empowerment.

From the supreme secret empowerment the secret and prajñajñana empowerments arise.

As for the word empowerment, after the empowerment of the universal word of a vajra king has been taught, the explainer and buddha activity empowerments are the action of this.

As for the listener, since upaya is increased, it is included within these. If the way of inclusion is done differently, the benefits will not arise, so do not proceed in that way.

If these empowerments are completed, or also if other unsurpassable empowerments like these are obtained, then one has the good fortune of practicing the path of these.