Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides instructions for the performance of external offerings within the Cakrasaṃvara tantric system. The work outlines a procedural sequence that begins with a formal homage to Vajrasattva and the guru, transitioning into the visualization of goddesses, such as Vīṇā, who emerge from a heart-center seed-syllable to present seven precious substances. The text commits the practitioner to a specific physical and mental discipline, requiring the purification of the left hand and the precise placement of offerings, followed by the drawing of the maṇḍala. The ritual concludes with a dedicatory prayer, transforming the individual merit accumulated through these offerings into a universal wish for all beings to engage in Buddhist offering practices. By blending internal visualization with external ritual action, the text aims to create a sacred space suitable for the deity's presence.
Provenance
About this text
A ritual for the outer offerings of the glorious Cakrasaṃvara, the Śrīcakrasaṃvarapūjāmeghavidhi belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Prajñārakṣita. It was translated into classical Tibetan by Sumatikīrti and sgra bsgyur gyi lo tsa ba blo ldan shes rab, and is preserved in volume ཞ of the Tengyur. The ritual enacts a sequence of offerings based on the Cakrasaṃvara Tantra, beginning with homage to Vajrasattva and the guru. It directs the practitioner to visualize goddesses, including Vīṇā, emerging from a heart-center seed-syllable to present seven precious substances. The procedure requires the purification of the left hand, the placement of flowers within a maṇḍala marked by three syllables, and the drawing of the maṇḍala itself. The practice concludes with a dedication of merit for the benefit of all beings. A scholar or serious reader consults this three-page text to examine the specific intersection of internal visualization and external ritual action required to create a sacred space for the deity.
Sanskrit title
Śrīcakrasaṃvarapūjāmeghavidhi
Indian author
Prajñārakṣita
Tibetan translators
Sumatikīrti, sgra bsgyur gyi lo tsa ba blo ldan shes rab
Cite thisAnuvāda, “A Ritual for Making External Offerings to the Glorious Cakrasaṃvara” (Toh 1466), machine draft, 2026.https://naxiai.com/tibetan/works/toh1466
Summary & commentary
Significance
The text is significant as it illustrates the intersection of internal visualization and external ritualism characteristic of Anuttarayoga Tantra. It demonstrates how specific material offerings are integrated with the mental generation of deities to accumulate merit. For the modern reader, it provides a primary example of the liturgical structure used in the Cakrasaṃvara tradition.
Structure
Passages
Section
Description
1
Introduction and Homage
Provides the Sanskrit and Tibetan titles and offers homage to Vajrasattva and the guru.
2
Offering Procedure
Describes the emergence of goddesses from the heart-syllable and the presentation of seven precious substances.
3
Conclusion and Dedication
Details the drawing of the maṇḍala and the dedication of merit for the benefit of all beings.
Themes
Ritual Offerings (2-3)
Visualization (2)
Dedication of Merit (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual for Making External Offerings to the Glorious Cakrasaṃvara·
In the language of India: Śrīcakrasaṃbarapūjāmeghavidhiḥ. In the language of Tibet: dPal ’khor lo sdom pa’i phyi rol gyi mchod pa’i cho ga (The Ritual of the Outer Offering of the Glorious Cakrasaṃvara). Homage to the glorious Vajrasattva!
Bowing at the lotus feet of the sublime guru, I shall clearly summarize the ritual of the outer offering, relying upon the Cakrasaṃvara Tantra according to the oral instructions.
Here, a yogi who wishes to make offerings to the maṇḍala of the glorious Cakrasaṃvara should rise early in the morning, or at any appropriate time. Provided that the mantra practitioner possesses the yoga of Cakrasaṃvara, they should place their hand on a clean spot of ground and recite "Oṃ sumbhani sumbha." Then, using fragrant nectar pills or any suitable substance, or pills of cow dung, they should smear a square maṇḍala. Placing their hand in the center of that, they should first perform a visualization of the twenty-four syllables, such as Pu and Ja, as the nature of the ten stages (bhūmis), including the sacred sites (pīṭha) and secondary sites (upapīṭha), and recite them in their respective locations.
Then, within that very maṇḍala, in an instant, upon a variegated lotus and moon atop Mount Meru resting on the four elements, they should place the syllable Hūṃ that has emerged from their own heart. The light rays from that seed syllable invite the wisdom maṇḍala, which is then absorbed into the syllable Hūṃ. Through the complete transformation of that, one should visualize the Blessed One together with his retinue, in all their aspects, fully perfected.
Then, the goddesses such as Vīṇā and the others, who have emerged from the seed-syllable at the heart, perform a perfect offering and present the seven precious substances that arise therefrom. Then, with the left hand purified according to the ritual, one should place the flower in the center of the maṇḍala with the three syllables. Then, in that very place, with the heart mantras of the Blessed One and the Blessed Lady, and then with the respective mantras of the ḍākinīs and so forth, ending with Yamāntakī, one should place the flowers in their respective locations, circling counter-clockwise in the cardinal directions and clockwise in the intermediate directions. Then, one should make offerings to the deities arranged upon the hand with their respective mantras, such as "Oṃ Ha" and so forth, at their respective locations. Then, preceded by the recitation of the eight-line mantra, one should cast the flower held in the left hand into the maṇḍala. Preceded by joining the palms at the head, one should cause that maṇḍala of deities to enter into oneself. Then, preceded by the praise of the mantras beginning with the heart mantra and ending with the eight-line mantra, one should offer perfect praise with the praises as they have been taught. Then, having performed the confession of misdeeds and so forth, as well as concentration, mantra recitation, and the making of aspirations according to one's capacity, one should recite the hundred-syllable mantra and, with the mantra "Oṃ yogaśuddhaḥ sarvadharmā yogaśuddho ’haṃ," request the deities to depart with "Vajra muḥ," and cause that wheel to enter into oneself.
Then, the drawing of the maṇḍala should be performed. Having properly gathered the outer offerings, whatever merit I have accumulated, by that may all beings without exception follow in the practice of making offerings to the Buddha.
The ritual for the outer offerings of the glorious Cakrasaṃvara, composed by the glorious Prajñārakṣita, is complete. It was translated by the glorious Sumatikīrti and the translator Blo ldan shes rab.