Toh 1440 · classical Tibetan · Tengyur edition

A Praise of the Glorious Cakrasaṃvara

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1440
Genre: Eulogy
Period: classical Tibetan
Edition: Tengyur vol. 021_རྒྱུད་འགྲེལ།_ཝ.txt
Extent: 2 passages · 1,957 Tibetan characters · 541 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This fragmentary text is a praise (stotra) dedicated to the deity Cakrasaṃvara, specifically addressing him in the form of Vajradveṣa. The work functions as a ritual invocation and an act of devotion, utilizing the logic of transmutation where the deity subdues hatred through the mechanism of hatred itself. The text is structured as a series of homages, moving from the central figure of the deity to the broader cosmological landscape, including the primary and secondary sites and specific figures such as Mūṣaka and Dharaṇīdhara. By framing the deity as the wheel of speech and the purity of desire, the text commits the reader to a meditative visualization of the purification of the world of becoming. It positions the practitioner in a state of prostration, aligning them with a sacred geography and a hierarchy of spiritual entities to achieve a state of complete purity.

Provenance

About this text

A praise dedicated to the deity Cakrasaṃvara, the Śrīcakrasaṃvarastotra belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Indrabhūti. Preserved in the classical Tibetan tradition under the title dpal 'khor lo'i sdom pa'i bstod pa, the text is found within volume ཝ of the Tengyur, where it extends over two pages. The work enacts a ritual invocation and an act of devotion, specifically addressing the deity in the form of Vajradveṣa. It utilizes a logic of transmutation, wherein the deity subdues hatred through the very manner of hatred, and frames the figure as the wheel of speech and the purity of desire. Through a series of homages to primary and secondary sites, as well as figures such as Mūṣaka and Dharaṇīdhara, the text seeks the purification of the world of becoming. A scholar or serious reader consults this work today to examine the meditative visualization of sacred geography and the alignment of the practitioner with a spiritual hierarchy to achieve a state of complete purity.

Sanskrit title: Śrīcakrasaṃvarastotra
Indian author: Indrabhūti
Tibetan translators: not recorded
Canonical collection: Śaṃvara and Related Tantras
Genre: Eulogy
Source edition: Tengyur, vol. ཝ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “A Praise of the Glorious Cakrasaṃvara” (Toh 1440), machine draft, 2026.https://naxiai.com/tibetan/works/toh1440

Summary & commentary

Significance

The work is significant as it illustrates the Tantric method of utilizing affective states, such as hatred and desire, as paths to purification. For the modern reader, it provides a primary example of the liturgical structure of the Cakrasaṃvara tradition and the specific iconographic associations of the deity's various forms.

Structure

Passages	Section	Description
1	Homage to Cakrasaṃvara	Initial salutations to the deity in the form of Vajradveṣa, emphasizing the transmutation of hatred.
2	Homage to Sacred Sites and Entities	Prostrations to the primary and secondary sites, the wheel of speech, and figures including Mūṣaka and Dharaṇīdhara.

Themes

Transmutation of Emotion (1-2)
Sacred Geography and Prostration (2)
Purification of the World of Becoming (2)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaA Praise of the Glorious Cakrasaṃvara·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཤྲཱི་ཙཀྲ་སམྦ་ར་སྟོ་ཏྲཿ། བོད་སྐད་དུ། དཔལ་འཁོར་ལོ་སྡོམ་པའི་བསྟོད་པ། དཔལ་བདེ་མཆོག་འཁོར་ལོ་ ལ་ཕྱག་འཚལ་ལོ། ། ཞེ་སྡང་ཚུལ་གྱིས་ཞེ་སྡང་འཇོམས་མཛད་ཅིང་། ། ཆོས་དབྱིངས་རྣམ་དག་ཡེ་ཤེས་ངོ་བོ་ཉིད། ། རྡོ་རྗེ་མཁའ་འགྲོ་མ་དང་མཉམ་པར་སྦྱོར། ། ཞེ་སྡང་རྡོ་རྗེ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ། ། ཧཱུཾ་གི་རྡོ་རྗེ་ལས་བྱུང་ཆར་སྤྲིན་མདོག། དགའ་བ་རྣམ་དག་དྲག་པོའི་ཞལ་བཞིར་སྣང་། ། གར་གྱི་ཉམས་དགུས་གདུལ་དཀའ་འདུལ་མཛད་པ། ། ཧཱུཾ་མཛད་རྡོ་རྗེ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ། ། རྟེན་འབྲེལ་བཅུ་གཉིས་དག་པས་ས་རྣམས་རྫོགས། ། བཅུ་གཉིས་ཕྱག་གིས་ཕྱག་མཚན་སྣ་ཚོགས་འཛིན། ། ཡུལ་དང་ཡུལ་ཅན་རྣམ་རྟོག་འཇོམས་མཛད་པའི། ། ངོ་མཚར་མཚོན་ཆ་ བསྣམས་ལ་ཕྱག་འཚལ་ལོ། ། ཧཱུཾ་གི་ང་རོས་སྲིད་གསུམ་སྐྲག་མཛད་ཅིང་། ། རྔམ་པའི་རྐན་སྒྲ་ཕཊ་ཀྱི་སྒྲ་སྒྲོགས་པས། ། བདུད་དང་བགེགས་ཚོགས་གདུལ་དཀའ་མ་ལུས་འདུལ། ། རྣམ་རྟོག་བགེགས་བདུད་འཇོམས་ལ་ཕྱག་འཚལ་ལོ། ། སྤྲོས་བྲལ་བདེ་མཆོག་པདྨ་རཱ་གའི་ མདོག། སྟོང་ཉིད་འོད་གསལ་དུས་གསུམ་བདེ་གཤེགས་བློ། ། རྣམ་རྟོག་དྲ་བ་མ་ལུས་འཇོམས་མཛད་པའི། ། དུས་གསུམ་རྒྱལ་བའི་ཡུམ་ལ་ཕྱག་འཚལ་ལོ། ། ས་ཆུ་མེ་རླུང་འབྱུང་བ་རྣམ་པར་དག། དག་པའི་ཞལ་བཞི་རིགས་ཀྱི་ཡུམ་དུ་སྣང་། ། དྲན་པ་ཉེར་གཞག་བཞི་ཡི་ངོ་བོ་ ཉིད། ། མཁའ་འགྲོ་མ་སོགས་ཡུམ་ལ་ཕྱག་འཚལ་ལོ། ། སེམས་ཀྱི་རྣམ་རྟོག་ས་བླའི་སྲིད་པ་སྦྱོང་། ། ཞེ་སྡང་རྣམ་དག་ཐུགས་ཀྱི་འཁོར་ལོར་སྣང་། ། ཐོད་པའི་དུམ་བུ་རབ་གཏུམ་མ་ལ་སོགས། །

In the language of India: Śrīcakrasaṃvarastotra. In the language of Tibet: dPal ’khor lo sdom pa’i bstod pa (Praise of the Glorious Cakrasaṃvara). Homage to the glorious Cakrasaṃvara! Homage to you, Vajradveṣa, who subdues hatred through the very manner of hatred, whose essential nature is the wisdom of the utterly pure expanse of reality (dharmadhātu), and who is in union with Vajraḍākinī. Homage to you, Hūṃkāravajra, who arises from the vajra of the syllable Hūṃ, who is the color of a rain cloud, who appears with four wrathful faces of pure joy, and who subdues those difficult to tame through the nine moods of dance. Homage to you who hold the wondrous weapons that destroy the conceptualizations of objects and subjects, and who perfect the stages (bhūmis) through the purity of the twelve links of dependent origination, holding various hand-symbols in your twelve hands. Homage to you who subdue the hosts of Māras and vighnas difficult to tame without exception, who terrify the three realms with the roar of Hūṃ, and who proclaim the sound of the fierce palate-clap of Phaṭ, thereby conquering the vighnas and Māras of conceptual thought. Homage to the Mother of the Victors of the three times, who is the color of a ruby, the supreme bliss free from elaboration, the mind of the Sugatas of the three times in the luminosity of emptiness, and who destroys the entire web of conceptual thought. Homage to the Mothers, Ḍākinī and the rest, who are the essence of the four applications of mindfulness and appear as the four pure faces of the families, representing the complete purity of the elements of earth, water, fire, and air. Homage to the deities of the Mind Wheel, Khaṇḍakapālin, Pracandā, and the others, who purify the existence of the earth realm through the conceptualizations of the mind and appear as the Mind Wheel of the purity of hatred.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionའཁོར་ལོ “cakra” — Literally “wheel,” cakra is an energy center in the subtle body where subtle channels converge. In tantric Buddhism there are either four or five main cakras. The Hevajra Tantra teaches four cakras, namely the cakras of

definitionབསྟོད་པ “praise” — An encomium or hymn of praise.

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

periodདབྱིངས → “expanse”. In Dzogchen ཆོས་དབྱིངས is 'the expanse of reality'; earlier texts use it more plainly as 'realm/space'.

terminologyཡེ་ཤེས → “wisdom”. Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty on the path.

homonymཡེ་ཤེས is rendered “wisdom” here; the glossary also records awareness, Wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཡེ་ཤེས “wisdom” — The term jñāna is formed by the root jñā , meaning “to know,” “to know of,” “to understand,” “to be aware of,” with the addition of the pratyaya lyuṭ , which can be interpreted as having different values (the instrument

definitionརྡོ་རྗེ “vajra” — This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of th

definitionམཁའ་འགྲོ་མ “ḍākinī” — A class of powerful nonhuman female beings who play a variety of roles in Indic literature in general and Buddhist literature specifically. Essentially synonymous with yoginīs, ḍākinīs are liminal and often dangerous bei

terminologyལས → “action”. 84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.

homonymལས is rendered “action” here; the glossary also records act, Action, activity for other contexts — the sense follows the passage, not a fixed default.

termའཁོར་ལོ → cakra

termབསྟོད་པ → praise

termཕྱག་འཚལ → homage

termཆོས → dharma

termདབྱིངས → expanse

termཡེ་ཤེས → wisdom

གནས་དང་ཉེ་གནས་རྣམས་ལ་ཕྱག་འཚལ་ལོ། ། གསུང་གི་ང་རོས་ས་སྟེངས་ སྲིད་པ་སྦྱོང་། ། འདོད་ཆགས་རྣམ་དག་གསུང་གི་འཁོར་ལོར་སྣང་། ། མྱུ་གུ་ཅན་དང་ས་སྲུངས་མ་ལ་སོགས། ། ཞིང་དང་ཉེ་ཞིང་རྣམས་ལ་ཕྱག་འཚལ་ལོ། ། སྐུ་ཡི་རོལ་པས་ས་འོག་སྲིད་པ་སྦྱོང་། ། གཏི་མུག་རྣམ་དག་སྐུ་ཡི་འཁོར་ལོར་སྣང་། ། སྟོབས་པོ་ ཆེ་དང་འཁོར་ལོའི་ཤུགས་ཅན་སོགས། ། འདུས་སོགས་གནས་ལ་བཞུགས་ལ་ཕྱག་འཚལ་ལོ། ། ཡང་དག་ལས་མཐའ་འཚོ་བ་རྩོལ་དང་དྲན། ། བདེ་ཆེན་དགའ་བ་མོས་དང་གཙོ་ལ་ཕྱོགས། ། གདུག་པའི་ཚོགས་རྣམས་མ་ལུས་སྲུང་མཛད་པ། ། སྒོ་བཞི་མ་མོར་སྣང་ལ་ཕྱག་འཚལ་ ལོ། ། བརྩོན་འགྲུས་རྣམ་དག་ཡང་དག་སྤོང་བ་བཞི། ། གཤིན་རྗེ་བརྟན་མ་ལ་སོགས་མ་མོར་སྣང་། ། ཕྱོགས་གཉིས་འཛིན་པས་སྐུ་མདོག་ཕྱེད་གཟུགས་མ། ། རྒྱལ་བའི་ཡུམ་དུ་བསྟན་ལ་ཕྱག་འཚལ་ལོ། ། བདེ་གཤེགས་བརྒྱད་ཀྱིས་བསྟན་པའི་སྙིང་པོར་བསྟན། ། བདག་མེད་ དཀྱིལ་འཁོར་དུར་ཁྲོད་བརྒྱད་དུ་གནས། ། བྱང་ཆུབ་རྐྱེན་དུ་ཤིང་བརྒྱད་མངོན་དུ་བྱུང་། ། འཇིག་རྟེན་ཆོས་བརྒྱད་བསྲེགས་ལ་ཕྱག་འཚལ་ལོ། ། དཔལ་འཁོར་ལོ་སྡོམ་པའི་བསྟོད་པ། རྒྱལ་པོ་ཆེན་པོ་ཨིནྡྲ་བྷཱུ་ཏིས་མཛད་པ་རྫོགས་སོ། །

Homage to the primary and secondary sites! With the resonance of your speech, you purify the world of becoming upon the earth. Appearing as the wheel of speech, you are the complete purity of desire. To Mūṣaka, Dharaṇīdhara, and the others, and to the fields and secondary fields, I prostrate. With the play of your body, you purify the world of becoming beneath the earth. Appearing as the wheel of body, you are the complete purity of delusion. To Mahābala, Cakravega, and the others, who dwell in the gathering places and so forth, I prostrate. Right action, livelihood, effort, and mindfulness; great bliss, joy, devotion, and orientation toward the Lord; you who protect the entire host of malevolent spirits without exception, appearing as the Mamos of the four gates, I prostrate. The four right abandonments, the complete purity of diligence, appear as the Mamos such as Yamadāḍhī and the rest. Holding the two directions, they are half-bodied in color; to those taught as the Mothers of the Victors, I prostrate. Taught as the essence of the eight Sugatas, you dwell in the eight charnel grounds of the maṇḍala of selflessness. The eight trees appear as the conditions for awakening; to those who have incinerated the eight worldly dharmas, I prostrate. The Praise of the Glorious Cakrasaṃvara, composed by the great king Indrabhūti, is hereby complete.

definitionའདོད་ཆགས “desire” — One of the three basic mental afflictions (together with aversion and confusion) within which all other mental afflictions can be subsumed. The term rāga comes from the root rañj , which can also have the sense of “to co

definitionགཏི་མུག “delusion” — One of the three poisons ( dug gsum ) along with aversion, or hatred, and attachment, or desire, which perpetuate the sufferings of cyclic existence. It is the obfuscating mental state which obstructs an individual from

definitionབརྩོན་འགྲུས “diligence” — The Sanskrit term vīrya may be understood as “energy” or “vigor.” In Buddhist contexts the term implies having enthusiasm toward a virtuous endeavor, which includes taking joy in such virtuous endeavor, and it is conside

definitionགཤིན་རྗེ “Yama” — The lord of death who, in Indian mythology, judges the dead and rules over the hell and preta realms.

definitionགཟུགས “form” — The first of the five aggregates ; but also, in this sūtra, “inner form ” within consciousness (see 1.38 ).

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

homonymདཀྱིལ་འཁོར is rendered “maṇḍala” here; the glossary also records inner circle, maṇḍalaka, disk for other contexts — the sense follows the passage, not a fixed default.

definitionདཀྱིལ་འཁོར “maṇḍala” — A small ritual space, usually on the ground which is smeared with cow-dung and other substances, where offerings are made. Although the term sometimes lacks the - ka ( kan ) suffix, it is not to be confused with the pant

definitionབྱང་ཆུབ “awakening” — I.e., awakening to the reality of phenomena (inner and outer) as they actually are.

termཕྱག་འཚལ → homage

termསྲིད་པ → becoming

termའདོད་ཆགས → desire

termགཏི་མུག → delusion

termལས → action

termདགའ་བ → joy

Terminology used in this text (27)

Term	Rendering	×	Note
འཁོར་ལོ	cakra	2
བསྟོད་པ	praise	2
ཕྱག་འཚལ	homage	2
ཆོས	dharma	2	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
ལས	action	2	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
དགའ་བ	joy	2
ས་འཛིན	Dharaṇīdhara	2
སྲིད་པ	becoming	2
དབྱིངས	expanse	1	In Dzogchen ཆོས་དབྱིངས is 'the expanse of reality'; earlier texts use it more plainly as 'realm/space'.
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
རྡོ་རྗེ	vajra	1
མཁའ་འགྲོ་མ	ḍākinī	1
མཚན	name	1	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
བདུད	Māra	1
བགེགས	vighna	1
འོད་གསལ	Ābhāsvara	1
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
རིགས	family	1	The tantric 'family' (buddha-family); not 'lineage' (which is རྒྱུད་པ or བརྒྱུད་པ).
འདོད་ཆགས	desire	1
གཏི་མུག	delusion	1
བརྩོན་འགྲུས	diligence	1
གཤིན་རྗེ	Yama	1
གཟུགས	form	1
བདག	self	1
དཀྱིལ་འཁོར	maṇḍala	1
བྱང་ཆུབ	awakening	1
རྒྱལ་པོ	king	1

Colophon

Source: tengyur vol. 021_རྒྱུད་འགྲེལ།_ཝ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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