Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a liturgical praise dedicated to the deity Cakrasaṃvara and his retinue, functioning as a ritual instrument for the accomplishment of spiritual aims. The work is structured as a series of devotional invocations and visualizations that map the deity's presence onto both the cosmic landscape and the practitioner's own subtle body. By identifying specific ḍākinīs and heros with anatomical locations—such as the ears, navel, and anus—and associating them with the purification of bodily humors like bile and phlegm, the text seeks to transform the physical form into a sacred maṇḍala. It commits the reader to a practice of total surrender and visualization, where the terrifying imagery of charnel grounds, blood, and bone serves as a means to sever ignorance and destroy negativity. Ultimately, the text aims to bridge the gap between the mundane and supramundane through the integration of generation and completion stages, leading the practitioner toward the state of great bliss.
Provenance
About this text
A praise of the deity Cakrasaṃvara titled the Pure Crest-Jewel that Accomplishes All Aims, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Dārika. The text was translated into Tibetan by Dharmavajra and bod kyi lo tsa ba rgya brtson ’grus seng ge, and is preserved in the Tengyur, volume ཝ, where it spans ten pages. Within the canonical structure, it is situated in the collection of Śaṃvara and Related Tantras. The work enacts a devotional homage to the glorious Cakrasaṃvara, the wisdom body free from Māra, who is beautified by the six mudrās of the six perfections. Through the use of ritual sounds such as "A-la-la" and "pheṃ," the text invokes the deity's dance in the charnel grounds and his gathering of the hosts of ḍākinīs. It further describes the embrace of Vārāhī and the destruction of the enemies of Māra, while emphasizing the supreme secret of abiding in the generation and completion stages. A scholar or serious reader consults this text to examine the specific imagery of the Heruka and Vajravārāhī and the methods by which the yogi of steadfast mind and diligence seeks the supreme accomplishment.
Cite thisAnuvāda, “A Praise of the Glorious Cakrasaṃvara, The Utterly Pure Crown Jewel Accomplishing All Aims” (Toh 1428), machine draft, 2026.https://naxiai.com/tibetan/works/toh1428
Summary & commentary
Significance
The work is significant for its illustration of the Anuttarayoga Tantra approach to the body, where physiological elements are reimagined as divine manifestations. For the modern reader, it provides a primary example of how wrathful iconography and the sacralization of the 'impure' (such as charnel grounds) are used as psychological tools for liberation in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-4
Invocation and Deity Description
Introduction of Cakrasaṃvara as the essence of the mundane and supramundane, detailing his attributes and his capacity to bestow accomplishments.
5-11
The Retinue of Ḍākinīs and Heros
Detailed praise of specific female and male deities, including Khaṇḍarohā and Prabhāvatī, and their localization within the subtle body and the cardinal directions.
12-13
The Maṇḍala and Sacred Geography
Description of the maṇḍala of great bliss and the external sites, such as caityas and charnel grounds, where the ḍākinīs reside.
Themes
Sacralization of the Body (6-8)
Wrathful Iconography (5, 10-11)
The Maṇḍala as a Tool for Purification (9, 12)
Integration of Generation and Completion Stages (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Praise of the Glorious Cakrasaṃvara, The Utterly Pure Crown Jewel Accomplishing All Aims·
In the language of India: Śrīcakrasaṃvarastotra-sarvārthasiddhi-viśuddha-cūḍāmaṇi-nāma. In the language of Tibet: Dpal ’khor lo sdom pa’i bstod pa don thams cad grub pa rnam dag gtsug gi nor bu (The Praise of Glorious Cakrasaṃvara: The Pure Crest-Jewel that Accomplishes All Aims). Homage to the glorious Cakrasaṃvara!
Supreme body arisen from the expanse of compassion,
You have attained the wisdom body, the purity of afflictions.
You join beings to existence and dispel the torment of afflictions;
Through illusory emanations, you accomplish the welfare of beings.
Cakrasaṃvara, the chief of all ḍākinīs,
The terrifying hero, blazing like the fire at the end of an aeon.
Fully symbolized by the five families of diverse activities,
Your topknot of matted hair is beautified by a crossed-vajra.
Uttering the supreme bodhicitta and all dharmas,
Your crown is adorned with a crescent moon and a wheel.
With gaping mouth and wrathful frown, your eyebrows flash like lightning.
Severing the root of birth and death, you bare your skeletal fangs.
The four-faced hero, endowed with the four immeasurables,
Is adorned with vajra garlands and five skulls,
Symbolizing the Akṣobhya family and possessing the five wisdoms.
From the manifold radiation of light rays,
In which emptiness and compassion are perfectly blended,
Clouds of Buddha assemblies emanate in all directions.
The hero of the three bodies, the nature of the five wisdoms,
Beautiful with the playful moods of charm and the rest.
With twelve red eyes of compassion, terrifying like fire,
Glorious Heruka, the nirmāṇakāya of Cakrasaṃvara.
Accompanied by the assembly of the teaching Dharma and the listeners—
The hearers, solitary realizers, and the unsurpassed Victorious Ones.
The nature of the mundane and the supramundane abode is none other than you. The secret Cakrasaṃvara, the wisdom body free from Māra, is beautified by the six mudrās of the six perfections.
"A-la-la!"—thus endowed with the dance of the charnel grounds, he gathers the hosts of ḍākinīs with the sound of "pheṃ." Adorned with a garland of heads, the purity of the formations, he wears a tiger-skin loincloth to subdue all the fierce. With a vajra horse-laugh, he threatens the three realms. The purity of the links of dependent origination, such as ignorance, is his twelve arms. Possessing a heart of loving-kindness, in his first right hand he holds a five-pronged vajra, endowed with the five wisdoms that utterly destroy the five poisons. In his first left hand he holds a bell, possessing the nature of wisdom that has abandoned conceptualization.
Below those, the two hands hold the raw hide of an elephant, the purity of delusion, worn as the garment of a hero. He carries a ḍamaru that proclaims the dharmas, and a khaṭvāṅga marked with a vajra, the purity of the deity’s body. With a blazing curved knife, he cuts the bonds of the afflictions. Holding a skull-cup of great blood, the purity of desire, he wields a battle-axe of compassion to destroy the fierce gods. With a threatening gesture and a lasso, he subdues Māra and Yama. He thrusts and brandishes a trident, piercing the person. Having conquered the four Māras and slain the great gods, he holds the severed head of Brahmā in his hand. To abandon eternalism and nihilism, he stands upon a multicolored lotus and a sun disk, treading upon many great vighnas. He tramples upon Bhairava and Kālarātri with his legs extended.
Laughing "Ha Ha," she embraces the body of Vārāhī. With a great host of wrathful ones, she destroys the enemies of Māra. Devoted to the Secret Protector himself, she delights in the supreme secret of abiding in the generation and completion stages. To the yogi of steadfast mind and diligence, to the Heruka who bestows the supreme accomplishment, I bow.
Vajravārāhī, who possesses all secrets, is the consort of the King of the Cakrasaṃvara and Bhairava. The great Buddha-Ḍākinī, sovereign of desire, laughs "Hi Hi" and embraces the body of the Sugata. Queen of the subduers of Māra, the fortunate Īśvarī, her body is red in color and adorned with a garland of skulls. Holding a curved knife and making the threatening gesture, she incinerates the wicked. Embracing Heruka with a skull-cup filled with blood, her fangs bared, she is fierce and terrifying. Even the lowly achieve accomplishment; she brings the Ḍākinīs under her power.
Possessing two faces, she is like passion yet free from conceptual thought. Vajrayoginī is great emptiness and compassion. The Ḍākinī who subdues Māra, the sovereign of wisdom body, the secret goddess who acts for the benefit of beings, flashes like lightning within the expanse of the mass of wisdom-fire. The Ḍākinī Vārāhī possesses blazing majesty; her terrifying appearance strikes fear into all four Māras.
Her crown is a wheel, and she wears vajra earrings. She has a necklace, a long garland, a crest-jewel, armlets, bracelets, and a sash. Her lower garment is a girdle of bone fragments that jingles with a tinkling sound. With her two legs in the posture of extension and contraction, she is in the manner of non-dual embrace. Her nature is bliss, endowed with the expanse of the sublime Dharmadhātu.
With hair loosened and compassion pervading all,
Bestowing the pacifying, enriching, magnetizing, and wrathful activities,
As well as the eight great accomplishments and so forth upon practitioners,
With three wisdom eyes, you behold the disciples of the three times.
If one remembers you with a pure mind in times of fear,
You dispel all suffering and grant supreme accomplishment.
To the Yoginī who displays various emanations of enjoyment,
Acting for the benefit of practitioners, I prostrate.
In the wheel of great bliss, upon the eight petals of a variegated lotus,
Māmakī and the others reside in the cardinal directions.
To the four secret sovereign heroines who bestow accomplishments
Facing the four directions, I prostrate.
Born from the mirror-like wisdom, wearing a garland of skulls,
The fierce one with the color of sapphire,
The secret goddess, the glorious sovereign body,
The heroines stand upon corpses with right legs extended.
Black with four arms, singing terrifying songs,
Holding a curved knife, a skull-cup, a khaṭvāṅga, and a hand-drum.
The essence of mindfulness of the body, the nature of water,
To the great Vajraḍākinī, I pay homage.
The glorious lady of all-accomplishing wisdom,
The supreme Vajrasattvā, Samayatārā,
Adorned with the five mudrās such as the wheel,
She rouses the principal deity with the sound of the ḍamaru,
Holding a khaṭvāṅga and proclaiming the terrifying "pheṃ" sound.
The nature of mindfulness of feeling, the mistress of wind,
Green in color, holding a curved knife and a skull-cup,
To the great Lāmā, the Ḍākinī of the action family, I bow.
The expanse-lady of discerning wisdom,
Red in color, possessing the power of dance,
Damaru drum resounding, a khaṭvāṅga held in the left hand;
A curved knife and skull-cup of blood, consumed as the mouthful of enemies and obstructors.
Naked, with three eyes, recollecting the Dharma;
Great Lotus Ḍākinī, the very nature of fire.
Homage to the great Khaṇḍarohā, red in color, who slays the wicked.
Born from the nature of the wisdom of equality,
A heroine who subdues Māra, wearing bone ornaments,
Dwelling amidst a mass of fire, with a garland of heads as a necklace.
She who cuts with the curved knife and drinks the blood from the skull-cup,
Holding a khaṭvāṅga and playing a hand-drum with her fingers.
The Ḍākinī who recollects the mind, the sovereign of all,
The Ḍākinī of the [Buddha] family, the mistress of the earth.
Homage to Rūpiṇī Īśvarī.
With a mind of compassion, she annihilates the four Māras,
Bestowing supreme accomplishment upon those possessing the samaya.
She strives to slay the mantrins who have violated their samaya.
Homage to the four Wisdom Ḍākinīs.
Upon jeweled vases at the lotuses of the intermediate directions,
The skull-cups of excellent marks, possessing accomplishment,
Purified of desire, hatred, and delusion,
Filled with the five nectars—homage to Great Bliss.
At Pullīramalaya is the hero Khaṇḍakapālin,
With one face and four arms, nails resting on his teeth.
To the naked one dwelling on the head,
Pracaṇḍā, the miraculous power of aspiration—homage to you.
At Jālandhara is Mahākaṅkāla,
The sky-goer dwelling in the hair and body hair,
Caṇḍākṣī, the miraculous power of diligence.
To you who dwell on the crown of the head—homage to you.
At Oḍḍiyāna is the hero Kaṅkāla,
With skin purified of stains, who subdues the earth.
Prabhāvatī is the miraculous power of investigation;
Homage to you who reside in the right ear.
Residing in Arbuda, with fangs bared,
You tame the gods and dwell in the flesh.
Mahānāsā is the miraculous power of the mind;
Homage to you, Ḍākinī, who reside on the back.
In Godāvarī, Surāvairī
Dwells in the pure sinews, standing with right leg extended.
You who possess a stable mind and the faculty of faith,
Homage to you who reside in the left ear.
Amitābha is the pure element of bone,
Residing in Rāmeśvarī in the posture of extension and contraction.
Residing in the center of the eyebrows, Vīryendriyā the Dwarf,
Homage to you, Ḍākinī, who has utterly abandoned indolence.
The pure liver is in Devīkoṭa;
Vajraprabhā dwells there, taming all elemental spirits.
Smṛtīndriyā, the Sovereign of Laṅkā,
Homage to you, Ḍākinī, who reside in both eyes.
Residing in Mālava, the Hero Vajrakāya,
Dwelling in the heart, you tame the fierce Bhairava.
Chāyā is the faculty of meditative concentration;
Homage to you, Ḍākinī, who reside on both shoulders.
The Mind Wheel roams in the sky,
Blue with eight spokes possessing the eight liberations.
Beautiful with a vajra garland, symbolizing the Vajra family,
Homage to you, Vajra, who tames those possessed by hatred.
Aṅkurikā resides in Kāmarūpa,
Beautiful with the pure eyes of Eravati.
Dharaṇīndrā is the faculty of insight;
Homage to you, Ḍākinī, who reside in the pure armpits.
In Oḍḍiyāna dwells Vajrajaṭā.
To the feet of Vajralalita, the purity of bile; to Mahābhairavī, the power of faith; to you, the ḍākinī, the purity of the breasts, I prostrate. In Triśakuni is the great hero Madya; the purity of the lungs is the form of the Most Terrifying One. To you, the ḍākinī of the navel maṇḍala, the nature of the power of diligence and the force of wind, I prostrate. In Kośala is Vajra-hūṃkāra; the purity of the intestines proclaims the sound of "pheṃ." To you, the ḍākinī dwelling at the tip of the nose, the power of mindfulness and the heroine Madyapā, I prostrate. In Kaliṅga is the Excellent One (Subhadrā); dwelling in the mesentery, she bestows all accomplishments. To you, the green goddess, the power of meditative concentration, the ḍākinī dwelling within the mouth, I prostrate. In Lampāka is Vajrabhadra; the purity of the stomach is the great hero. To you, the ḍākinī dwelling in the throat, the power of insight and the most excellent Subhadrā, I prostrate. In the land of Kāñcī is Mahābhairava; with legs extended and tucked, he dwells in the bladder. To you, the ḍākinī dwelling in the heart, the branch of meditative concentration and Hayakarṇī, I prostrate. In Himālaya is the hero Virūpākṣa; dwelling at the hairline, he proclaims the sound of "ha ha." To you, the ḍākinī dwelling in the private parts, the branch of diligence and Mahākhagānanā, I prostrate. Enjoying the speech wheel upon the earth, the eight red spokes possess the eight liberations. Beautiful with a garland of lotuses, the mark of the speech family, to you, the lotus-like one who tames those with desire, I prostrate.
In Pretapuri is the Hero Mahābala, adorned with four arms that are the purity of phlegm. To you, the ḍākinī who dwells in the anus, the Joy limb of awakening and the power of the wheel, I prostrate.
In Gṛhadevatā is Ratnavajra, who dwells in the various [elements] in the posture of right leg extended. To you, the ḍākinī who dwells in the anus, the Pliancy limb of awakening and Khaṇḍarohā, I prostrate.
In Saurāṣṭra is the Victorious Hayagrīva, who dwells in blood and subdues all the fierce. To you, the ḍākinī who dwells on the two thighs, the Discrimination of Phenomena limb of awakening and Gajaghoṇā, I prostrate.
In Suvarṇadvīpa is Ākāśagarbha, the terrifying hero, the purity of the collection of dust. To you, the ḍākinī who dwells on the calves, the Mindfulness limb of awakening and Cakravarmiṇī, I prostrate.
In Nagara dwells the glorious Heruka, the purity of fat and blood, beautified by the six mudrās. To you, the ḍākinī who dwells on the fingers, the Heroic Pliancy limb of awakening and the Equanimity limb, I prostrate.
In the land of Sindhu is Padmanarteśvara, the great terrifying hero, the purity of tears. To you, the ḍākinī who dwells on the tops of the feet, the Great Strength Heroine and the Correct View, I prostrate.
In the land of Mālava is the great Vairocana, the purity of saliva, the body of Maheśvara. To you, the ḍākinī who dwells on the big toes, the Correct Thought and Cakravartinī, I prostrate.
In Kulutā dwells Vajrasattva, the protector of beings, the purity of mucus and so forth. To you, the ḍākinī who dwells on the knees, the Great Diligence and the one possessing correct speech, I prostrate.
The body wheel resides beneath the earth; it is white with eight spokes, possessing the eight liberations. Adorned with a garland of wheels symbolizing the family of the body, I prostrate to you, the wheel that subdues those possessed by delusion.
The source of emanations of compassion for the sake of beings, in the twenty-four places of the ḍākinīs, you dwell as the body, speech, and mind. I perpetually prostrate to the deities of the wheel who regard practitioners with love.
Vijayā and the others, who subdue the wicked, manifest in wrathful female forms according to the needs of those to be trained. At the gates and intermediate points, they subdue the fierce local lords. The emanated ḍākinīs, such as the Crow-Faced One, reside there. The Crow-Faced ḍākinī has a terrifying form; with the roar of her voice, she triumphs over a thousand thunders and Māras.
Possessing the dance posture, naked, and four-armed, I prostrate to the terrifying Black Lady. The eastern gatekeeper sits upon a preta seat; the heroic lady has three eyes and is adorned with the five mudrās. With blood dripping from her mouth, she proclaims "A-la-la!" I prostrate to you, the heroic lady of the authentic end of action.
The Owl-Faced One burns the hosts of obstructors; with her tongue curled from her mouth and fangs bared, she laughs "Ha-ha" and her eyes flash like lightning. I prostrate to her who annihilates enemies and obstructors. The northern gatekeeper is the radiant Green-Red Lady; the fierce ḍākinī is adorned with bone ornaments. Her body is greenish-red, and she holds a curved knife and a skull cup. I prostrate to you, the heroic lady of authentic livelihood.
The Dog-Faced One is adorned with a skull ornament; her body is red and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic effort. The Cat-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic mindfulness. The Vulture-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic concentration. The Raven-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic speech. The Owl-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic liberation. The Crow-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic knowledge. The Dog-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic conduct. The Cat-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic diligence. The Vulture-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic resolve. The Raven-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic wisdom. The Owl-Faced One is adorned with a garland of skulls; her body is dark blue and she proclaims the sound "Phaṭ!" I prostrate to you, the heroic lady of authentic
Homage to the Mother, whose three eyes with wrathful gazes are as terrifying as the fire at the end of an eon, who accomplishes the welfare of practitioners. To the powerful heroine guarding the western gate, who suppresses the bhūtas with her two legs in the posture of extension and contraction, who wears a necklace of ḍākinī heads, and who is the essence of authentic effort—to you, I prostrate.
Homage to the sow-faced Mistress of Secrets, the ḍākinī who subdues Māra and moves with the dance of the mudrā, adorned with earrings, necklaces, and a crest-jewel, the terrifying Blood-Drinker.
Homage to the yellow guardian of the southern gate with a fearsome form, whose mouth blazes with fire, burning the hosts of Māra, who sounds the ḍamaru and holds a khaṭvāṅga upright in her left hand, the heroine of authentic mindfulness.
Homage to the Mistress of Secrets, the ḍākinī who rules over the southeast as the Firm Lady of Yama, blue on the right and yellow on the left, seated in the posture of extension and contraction, the ḍākinī most beautiful with all ornaments.
Homage to the Vajraḍākinī who strives for the benefit of sentient beings, wearing a bone belt and marked with drops of blood, the glorious ḍākinī adorned with the attire of the charnel ground, who perfectly generates the dharma of virtue.
Homage to the stainless messenger of Yama in the southwest, yellow on the right and red on the left, the ḍākinī of beautiful form, who utters the sound "Ha Ha," the powerful slayer—to the ḍākinī who fulfills all needs and desires, I prostrate.
Homage to the one whose body is the play of the equality of method and insight, the ḍākinī of great bliss and equality, the sovereign of all, who holds a curved knife and a skull-cup from which blood drips, and who perfectly protects the dharma of virtue.
West:
North: The ḍākinī Yamadaṃṣṭrī, red on the right and blue on the left, with wide, terrifying eyes and a fearsome form. Secret goddess who sings the vajra song—to the powerful ḍākinī, I prostrate. Adorned with fragments of bone and drops of blood, beautifully decorated with a brahmin’s thread and a garland of heads, with a bone belt making a tinkling sound—to her who perfectly abandons non-virtue, I prostrate. Northeast: The secret Yamamathinī, green on the right and blue on the left, her body poised and playful. With one face and four arms, she sits with her right leg extended upon the seat—to the ḍākinī Dhātveśvarī, I prostrate. She who agitates the afflictions, possessing blazing light, with a frown and bared fangs, she devours enemies and obstructors. She bestows secret accomplishments upon those who perform the approach and accomplishment—to her who does not produce non-virtue, I prostrate. She who tames the kinnaras and others of the samaya-cakra, with faces in the four directions and half-forms in the four intermediate directions, beautified by the crossed-vajra symbolizing the action family—to you, the wheel that tames the envious, I prostrate. Possessing the three bodies and five wisdoms, the three worlds, and the nature of all things, outer and inner, stable and moving—you are the coemergent nature of the three realms. In the four directions of your petals are the four consorts, and in the intermediate directions, the vases and skull-cups. In the three tiers are the forty-eight heroes and heroines, and the eight goddesses of the gates and intermediate directions—sixty-two in all. With devotion, I prostrate to the assembly of deities who dwell in the five wheels and regard practitioners with affection. The supreme secret city of glorious Heruka.
The maṇḍala of great bliss, which utterly destroys negativity, abides as a circle of lotus, sun, and moon, pacifying the afflictions. To sever ignorance, it is beautified by a garland of curved knives. To make offerings to the deities, it is filled with various vases containing nectar and endowed with all excellent qualities. Along the frieze of sensory qualities, all the goddesses are present. It is adorned with a frieze of five-colored jewels and precious bricks, with lattices and half-lattices, jewels, suns, and moons, and hanging garlands of flowers and golden bells. Stirred by the wind of diligence, it proclaims the sound of the sublime Dharma. Adorned with beautiful ornaments such as the ḍamaru drum, it is square and beautified by four doors to expand excellent qualities. It is topped by precious archways, Dharma wheels, and parasols, and possesses sixteen charming deer and banners. It is beautified by four precious pillars and toraṇa arches. With ivory, lotuses, auspicious vases, and garlands of skulls, it is beautified by a vajra fence. The excellent door-surrounds are situated in the four glorious directions. To protect against non-virtues, there is a vajra ground, fence, canopy, and tent, with a lattice of arrows and blazing masses of terrifying fire. Gods, nāgas, yakṣas, rākṣasas, Yamas, Rudras, and the burning sparks radiate like stars. To purify the eight collections of consciousness, there are the terrifying charnel grounds. At the eight Bodhi trees, such as the Śirīṣa, are the tree-deities such as Kākāsyā, together with clouds. They are accompanied by the eight great nāgas, yakṣas, and gods: Indra, Agni, Yama, Rākṣasa, Varuṇa, Vāyu, Kubera, and the Bhūtas. The Earth Goddess, the sun, the moon, Brahmā, Rudra, and the field-protectors dwell in all the cardinal and intermediate directions.
Caityas, rocks, and the like, with water and fire—the eight and twenty-four sites where ḍākinīs dwell; places where bhūtas gather and jackals howl; the eight piśācas, vetālas, and ḍākinīs, together with Umā, Kālarātri, and the Mistress of the Charnel Grounds; the Four Great Kings and others who possess worldly sovereignty; the eight great siddhas and others who possess the supreme mudrās; and the yogins of accomplishment whose conduct is most beautiful: these are the supports for practice, the abodes of all Sugatas, the supreme secret maṇḍala of the pure vessel and its contents, the supreme city of liberation endowed with every excellence. To this, I prostrate with the deepest devotion and faith.
Through whatever merit has arisen from praising the nature of Sahajānanda, the supreme bliss of Cakrasaṃvara, along with the five cakras and the charnel grounds, may all beings without exception swiftly attain the state of Buddhahood, abiding in Cakrasaṃvara.
This concludes the praise of the glorious Cakrasaṃvara, titled The Pure Crown Jewel that Accomplishes All Aims, composed by the master Dārikapa, who attained the supreme siddhi of a king. It was translated by the Kashmiri abbot Dharmavajra and the Tibetan translator Gya Tsöndrü Senge. Later, it was translated, edited, and corrected in the eastern Indian city of Magadha by the Indian abbot Paṇḍita Kumāravajra, who attained common siddhis, and the Tibetan translator, the monk Nyima Dorje.