Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text consists of a series of auspicious verses dedicated to the maṇḍala of the deity Cakrasaṃvara. The work functions as a ritual invocation, employing the logic of 'truth-acts' to secure favorable conditions for practitioners. It structures its appeals around the inherent power of specific sacred entities and states: the non-dual union of heroes and heroines, the presence of mātṛs at the maṇḍala's gates, the power of the eight great nāgas, and the nature of compassion associated with sacred rivers. By invoking these elements, the text commits the reader to a framework where spiritual success is contingent upon the alignment of the practitioner with the cosmic and symbolic architecture of the Cakrasaṃvara maṇḍala. The verses serve to sanctify the space and the practitioner's engagement with the deity, transforming the ritual environment into a locus of auspiciousness through the affirmation of existing tantric truths.
Provenance
About this text
A series of auspicious verses dedicated to the maṇḍala of the deity Cakrasaṃvara, the Śrīcakrasaṃvaramaṇḍalamaṅgalagāthā belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Kaśmīri Ratnavajra. It entered the Tibetan tradition through the work of the translators Tārakalāśā and zhu chen gyi lo tsa ba tshul khrims rgyal ba, and is preserved in the Tengyur (vol. ཞ), where it extends over three pages. In the classical Tibetan language, it is titled dpal 'khor lo sdom pa'i dkyil 'khor gyi bkra shis tshigs su bcad pa. The work enacts a ritual invocation, employing the logic of truth-acts to secure favorable conditions for practitioners. It structures its appeals around the inherent power of specific sacred entities and states: the non-dual union of heroes and heroines, the presence of mātṛs at the maṇḍala's gates, the power of the eight great nāgas, and the nature of compassion associated with sacred rivers. A scholar or serious reader consults this text to understand how spiritual success is framed as contingent upon the alignment of the practitioner with the cosmic and symbolic architecture of the Cakrasaṃvara maṇḍala, thereby transforming the ritual environment into a locus of auspiciousness.
Sanskrit title
Śrīcakrasaṃvaramaṇḍalamaṅgalagāthā
Indian author
Kaśmīri Ratnavajra
Tibetan translators
Tārakalāśā, zhu chen gyi lo tsa ba tshul khrims rgyal ba
Cite thisAnuvāda, “Auspicious Verses for the Maṇḍala of the Glorious Cakrasaṃvara” (Toh 1479), machine draft, 2026.https://naxiai.com/tibetan/works/toh1479
Summary & commentary
Significance
The work is significant as an example of the ritual preparatory literature used to establish the efficacy of a tantric maṇḍala. It illustrates the integration of indigenous Indian elements, such as nāgas and river deities, into the Buddhist tantric system. For the modern reader, it demonstrates how the concept of auspiciousness is systematically constructed through the invocation of specific symbolic figures.
Structure
Passages
Section
Description
1-3
Auspicious Verses
A series of invocations linking the truth of non-dual union, maṇḍala guardians, nāgas, and compassion to the attainment of auspiciousness for those abiding in Cakrasaṃvara.
Themes
Non-dual union (1-2)
Maṇḍala architecture and guardians (2)
Nāgas and sacred geography (3)
Compassion (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAuspicious Verses for the Maṇḍala of the Glorious Cakrasaṃvara·
In the language of India: Śrīcakrasaṃvaramaṇḍalamāṅgalagāthā. In the language of Tibet: Dpal ’khor lo sdom pa’i dkyil ’khor gyi bkra shis tshigs su bcad pa (Verses of Auspiciousness for the Maṇḍala of the Glorious Cakrasaṃvara). Homage to the glorious Cakrasaṃvara!
Whatever auspiciousness arises from the dharmadhātu, the glorious Heruka, the terrifying king with a blazing body, who sports the vajra within the lotus of the wisdom Vārāhī—by that truth, may there be auspiciousness for those dwelling in Cakrasaṃvara!
Whatever auspiciousness resides upon the petals of the lotuses of the directions, where the four mothers of the families gaze toward the faces of the heroes in the four directions, and which is beautifully adorned by a perimeter of lotuses and garlands of curved knives—by that truth, may there be auspiciousness for those dwelling in Cakrasaṃvara!
Whatever auspiciousness resides upon the petals of the lotuses of the intermediate directions, where the four vessels filled with bodhicitta, great sandalwood, and saffron water touch the faces of the heroes—by that truth, may there be auspiciousness for those dwelling in Cakrasaṃvara!
Whatever auspiciousness is well-practiced in the realm of space, the blue eight-spoked wheel with a perimeter of vajra garlands, where heroes and heroines sport non-dually in the sacred sites and so forth—by that truth, may there be auspiciousness for those dwelling in Cakrasaṃvara!
Whatever auspiciousness is well-practiced upon the surface of the earth, the red eight-spoked wheel with a perimeter of lotus garlands, where heroes and heroines sport non-dually in the fields and so forth—by that truth, may there be auspiciousness for those dwelling in Cakrasaṃvara!
Whatever auspiciousness is well-practiced beneath the earth, the white eight-spoked wheel with a perimeter of wheel garlands...
In the gathering places and so forth, the heroes and heroines enjoy in non-dual union. By that truth, may there be the auspiciousness of abiding in Cakrasaṃvara.
Whatever auspiciousness resides in the four gates and intermediate corners of the maṇḍala, where the mātṛs such as Kākāsyā possess captivating forms of dual nature; by the truth of those who act for the benefit of beings through compassion and subdue all the malevolent, may there be the auspiciousness of abiding in Cakrasaṃvara.
Whatever auspiciousness resides in the four applications of mindfulness, the right abandonments, the bases of miraculous power, the faculties, and the powers; by the truth of the complete perfection of the thirty-seven factors of enlightenment, may there be the auspiciousness of abiding in Cakrasaṃvara.
Whatever auspiciousness resides in the celestial palace beautified by jeweled friezes, exquisitely adorned with the five qualities of sensory desire, and hung with strings of pearls, golden bells, and fine yak-tail fans; by that truth, may there be the auspiciousness of abiding in Cakrasaṃvara.
Whatever auspiciousness resides in the archways, lotuses, Dharma wheels, and parasols, together with the beautiful deer and sixteen banners well-raised; by the truth of the Dharma sounds emerging from the bells stirred by the wind, may there be the auspiciousness of abiding in Cakrasaṃvara.
Whatever auspiciousness resides in the eight surrounding charnel grounds, where the eight great trees, the world-protectors, and the eight caityas abide, and where the eight field-protectors with their various faces dwell on all sides; by that truth, may there be the auspiciousness of abiding in Cakrasaṃvara.
Whatever auspiciousness resides in the eight fires of primordial wisdom blazing intensely, and the eight great clouds of the nature of bodhicitta gathered together; by that truth, may there be the auspiciousness of abiding in Cakrasaṃvara.
By the truth of the eight great nāgas, such as Nanda and the rest, who dwell everywhere, may there be auspiciousness for those who abide in Cakrasaṃvara.
By the truth of that which is the nature of compassion, where the eight great rivers flow, and which is filled with hosts of heroes, yoginīs, and ḍākinīs, and where spirits, piśācas, yakṣas, and bhūtas dwell in close proximity, may there be auspiciousness for those who abide in Cakrasaṃvara.
By the truth of the vajra ground, fence, and canopy, the vajra awning spread all around and the fence of arrows, completely encircled by a garland of wisdom fire-mountains, may there be auspiciousness for those who abide in Cakrasaṃvara.
This concludes the verses of auspiciousness for the glorious Cakrasaṃvara, composed by the master Ratnavajra, who was born in the land of Kashmir and attained accomplishment. It was translated by the Tibetan translator, the monk Tsultrim Gyalwa. The editing and the supplements for the protection wheel were performed by Phakpa.