Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhanā, titled The Jewel Lamp, provides a ritualized procedure for the practice of the deity Cakrasamvara. The text guides the practitioner through a sequence of meditative visualizations and liturgical actions designed to transform the practitioner's identity and environment into a sacred mandala. It begins with the visualization of the deity emanating from the heart and the arrangement of a complex pantheon of deities and cakravartins. The work commits the reader to a rigorous path of tantric practice involving the generation of bodhicitta, the performance of the gaṇacakra, and the recitation of root mantras. Central to the process is the transition from conceptual thought to a non-dual state of absorption where the essence of the deity is realized beyond the dichotomy of mind and object. The ritual concludes with requests for forgiveness for procedural deficiencies and the dedication of merit, framing the practice as a means to dispel the darkness of cyclic existence for the benefit of all sentient beings.
Provenance
About this text
A sādhanā for the practice of the deity Cakrasamvara, the Śrīcakrasaṃvarasādhanaratnadīpa is a work of the classical Tibetan period. Attributed to the Indian author Maitrīpa, the text was translated into Tibetan by Vajrapāṇi and bod kyi lo tsa ba ba reg thos pa dga’. It is preserved in the Tengyur, volume ཞ, where it comprises eleven pages and is situated within the collection of the Śaṃvara and Related Tantras. Under its Tibetan title, dpal 'khor lo sdom pa'i sgrub thabs rin po che'i sgron ma, the work enacts a ritualized procedure of visualization and liturgical action. The practitioner is guided to visualize the Vajra-holder emanating from the heart's seed syllable and to transform their own identity into the Blessed Lady in union with the Blessed One and the entire maṇḍala. The ritual further involves the arrangement of a pantheon of white, yellow, green, and smoke-colored deities, alongside six cakravartins of various colors, and the presentation of offerings according to the ritual. A scholar or serious reader consults this text today to examine the specific meditative sequences and the precise arrangement of the maṇḍala as prescribed in this tradition.
Cite thisAnuvāda, “A Sādhana of the Glorious Cakrasamvara “The Jewelled Lamp”” (Toh 1484), machine draft, 2026.https://naxiai.com/tibetan/works/toh1484
Summary & commentary
Significance
The text is significant as a representative example of the Heruka class of tantras, illustrating the integration of visualization, mantra, and mudrā. For the modern reader, it demonstrates the technical precision required in Indo-Tibetan deity yoga to achieve a specific psychological and spiritual transformation.
Structure
Passages
Section
Description
1-7
Preliminary Rituals and Visualizations
Includes homage, the visualization of the deity and mandala, the arrangement of offerings, and the generation of bodhicitta.
8-11
Deity Description and Mandala Configuration
Detailed iconographic descriptions of the central deity and the placement of accompanying goddesses and protectors within the mandala.
12-14
Meditative Absorption and Mantra Recitation
Instructions on entering a state of non-conceptual awareness and the recitation of the root mantra and associated seals.
15-16
Conclusion and Dedication
Formal requests for forgiveness for ritual errors and the dedication of accumulated merit.
Themes
Deity Yoga and Transformation (2, 8, 12)
Mandala Construction (3, 7, 9, 11)
Non-duality and Emptiness (4, 12)
Bodhicitta and Altruism (6, 16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Glorious Cakrasamvara “The Jewelled Lamp”·
In the language of India: Śrīcakrasaṃvarasādhanaratnadīpa. In the language of Tibet: dPal ’khor lo sdom pa’i sgrub thabs rin po che’i sgron ma (The Jewel Lamp: A Sādhana of the Glorious Cakrasaṃvara). Homage to the glorious Heruka!
May the Blessed Vajrasattva grant you well-being—he who is the Dharmakāya, pure and all-pervasive like the vast sky; the Saṃbhogakāya, exquisitely beautified by incomparable and perfect bliss; and the Nirmāṇakāya, renowned for acting for the benefit of all beings throughout the realms.
First, a yogin who is properly endowed with the empowerment of the glorious Cakrasaṃvara should sit upon a comfortable seat in a secluded place that is agreeable to the mind. Having stabilized the samaya, one should visualize a black HŪṂ upon a sun maṇḍala at one’s own heart. Then, according to the guru’s oral instructions, one should purify and take up the samaya substances with the left hand, which is arranged with the mantra. One should scatter them toward the four directions and toward oneself with the four-faced mantra, and also place them upon the limbs, thereby protecting oneself, the place, and the yoga.
Then, having prepared a maṇḍala in front with fragrant water, one should smear it with the five nectars and the samaya substances. Pressing down with the ring finger of the left hand in the center, one should express the visualization of the twenty-four letters, Pu, Ja, and so forth, as the twenty-four pure sites, and the ten names of the places as the ten bhūmis. Following that, in an instant, one should generate the celestial palace together with the charnel grounds, situated upon Mount Meru, which rests upon the four great elements. That maṇḍala...
Within that, upon the filaments of a multicolored lotus and a sun disk, one should visualize the Vajra-holder emanating from the light of the seed syllable at one’s own heart. From the complete transformation of that, one should visualize oneself as the Blessed Lady in union with the Blessed One and the entire maṇḍala. Following that, the garlands of light rays from the seed syllable at the heart should stimulate the maṇḍala; facing toward it as it abides in the direction of space, one should present offerings and, with the mantra, cause the samaya maṇḍala to enter and become of one taste. One should then please it with offerings. Furthermore, with the left hand of purification, one should first offer flowers and so forth to the Blessed One himself in the center of the maṇḍala using the three-syllable mantra. Specifically, this should be done with the Blessed One’s heart mantra, near-heart mantra, and the Blessed Lady’s heart and near-heart mantras. Likewise, from the ḍākinīs up to Yamamathani and so forth, the twelve heroines should be arranged in their respective directions in a counter-clockwise direction according to the oral instructions, using their individual mantras, and in the intermediate directions in a clockwise direction, making offerings to them in their proper places. Then, one should present offerings with the sixteen goddesses of mental emanation, nectar, and the songs of "te-te" joy. Similarly, on the palm of the left hand, upon a five-petaled lotus with its center as a base, the six heroines should be arranged in sequence: Red, Blue, and...
One should arrange the white, yellow, green, and smoke-colored [deities], and likewise the six cakravartins—white, pale, yellow, black, red, and green. Preceded by the arrangement of flowers with their respective mantras according to the directions, one should present offerings according to the ritual. One should then visualize that wheel appearing clearly on the back of the hand, like a reflection in a mirror with two clear surfaces.
Next, regarding the mantras of that maṇḍala: one should cultivate intense conviction that the elements such as earth and so forth are the nature of Pāṭalā and the essence of the deities such as Vajrasattva. Having performed the sprinkling with consecrated fluid, one should cultivate conviction that the wheel itself is the maṇḍala blessed by the heroes and heroines, and that it is the nature of the three wheels; then one should offer flowers and so forth with the eight-line mantra. Then, at the conclusion of reciting the garland mantra, one should cast [the flower] into the maṇḍala, take it up with cupped hands, and place it on the head while reciting the garland mantra first.
Having visualized that wisdom wheel entering into oneself, one should stabilize it with the hundred-syllable mantra. Thereafter, one should also perform purification through the thirteen rituals, such as the confession of misdeeds. Following that, one should understand how to present the torma to the lords through the ritual of tasting the amṛta.
If resources are available, the yogins should assemble and perform the gaṇacakra. Then, holding the vajra and bell, one should make the knots and recite:
"Śrī is non-dual wisdom;
He is the emptiness of causes and so forth;
Ru is freedom from the collection [of aggregates];
Ka is the state of not abiding anywhere.
To the glorious Heruka, the lord of the maṇḍala,
The supreme Vajradhara, I prostrate and offer praise.
To the glorious Vajraḍākinī,
The sovereign of the circle of ḍākinīs,
The five wisdoms and the three kāyas,
Who protects all beings, I prostrate and offer praise.
To all the Vajraḍākinīs,
Who sever the bonds of conceptual thought
And thoroughly engage in worldly activities,
To all of them, I prostrate and offer praise."
Thus one should offer praise. Then, one should request forbearance:
"Whatever ritual actions were incomplete,
May the Perfect Buddhas, the deities,
Their sons, Brahmā and the others,
And the world-protectors, please forgive."
Thus one requests forbearance. Then, one should make this aspiration:
"The goddess is valid, the samaya is valid,
And the words she spoke are supremely valid.
By these truths, may the goddesses
Become the cause for taking me under their care."
This is the ritual for the outer offerings. Then, the mantrin who wishes to apply himself to the inner yoga should again use the hook of the garland of light rays from the seed syllable at the heart to invoke the Blessed One together with the maṇḍala, characterized as will be explained, and gaze into the sky.
Preceded by prostration and offering, the practices to be performed in the presence of the deity, such as the confession of misdeeds and so forth, are as follows:
Through the power of misdeeds and habitual tendencies accumulated since beginningless time, the ripening of suffering has been produced and increased. Whatever misdeeds and afflictions exist, I individually confess them before the Bhagavān, the Lord of the Cakra.
I rejoice in all the virtues performed by the Hearers, Solitary Realizers, and Bodhisattvas of the past, future, and present, as well as those who are dedicated to the practice of the resultant Secret Mantra.
I pray that you remain here, unchanging and eternal like space, and out of compassion, do not pass into nirvāṇa, but remain in the two form bodies for as long as existence endures, in order to liberate sentient beings from the ground of doubt.
Remaining for as long as saṃsāra lasts, I pray that you explain the supreme wheel of bliss of the Unsurpassed Vajrayāna Secret Mantra to sentient beings—those who are inferior, superior, and middling.
O Goddess, Omniscient One, foremost among bipeds, the very essence of the Buddhas who have gone in the three times, the heart of the Hero of wisdom in which the three times are indivisible—I take refuge with devotion in the Buddha, the Lord.
I take refuge with faith in the Dharma, the Protector, which clears away the stains of the afflictions of the lower realms and existence, the very essence of the pure Dharma of the three times, the speech of the Heroine in whom the vowels and consonants are of one taste.
I take refuge in the great Saṅgha, the glorious nature of the supreme assembly of the three times, who liberate one from the guidance of negative friends and wrong paths, the deity’s body of great bliss, the yoga of the two accumulations.
In order to establish the wretched ones, bound in the prison of cyclic existence, upon the ground of supreme bliss, I joyfully abide in this great path of Cakrasaṃvara, the path of all vehicles. Having generated the supreme, unsurpassed bodhicitta for the sake of all sentient beings, I firmly and correctly uphold the samaya vows of the Vajra, Cakra, Ratna, Padma, and Karma families, in both their essential and enumerative aspects. I shall never abandon my diligence. Therefore, may I quickly ripen those who are unripened, liberate those who are not liberated, ferry across those who have not crossed, and grant relief to those who have not found relief, establishing all sentient beings in nirvāṇa. From this day forward, I shall always enjoy the path of the samaya symbols and the play of bliss in the twelve places, such as the pīṭhas and upapīṭhas. May I remain well-established in the play of the wisdom of great bliss. Through the non-conceptual union of method and insight, I dedicate all virtuous conduct of the secret mantra of body, speech, and mind toward the supreme accomplishment, in order to extinguish the mass of suffering fires of wandering beings.
Following these words, one should meditate on the four immeasurable brahmā abodes—loving-kindness, compassion, joy, and equanimity—and then abide for a moment in the samādhi of emptiness, the non-abiding nirvāṇa.
Oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’haṃ. Oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ.
Then, having arisen from that absorption, one should view sentient beings as being like an illusion. From the complete transformation of the seed syllables Yaṃ, Raṃ, Vaṃ, Laṃ, and Suṃ, one should meditate on the maṇḍalas of the four great elements: a bow, a triangle, a circle, a square, and Mount Meru, which are blue, red, white, and yellow, respectively. Above that, one emanates a wheel resting upon a mountain, which is of the nature of the four jewels.
With the mantras: Oṃ medinī vajrībhava vajrabandha hūṃ laṃ hūṃ; Oṃ vajraprākāra hūṃ vaṃ hūṃ; Oṃ vajrapañjara hūṃ vaṃ hūṃ; Oṃ vajrāvarta hūṃ khaṃ hūṃ; Oṃ vajrasara jāla traṃ saṃ traṃ; and Oṃ vajrajvālānalārka hūṃ hūṃ hūṃ—one should emanate the six vajra grounds and so forth.
Inside that, upon a multicolored lotus with a filament, one should meditate on a moon and sun in union, arisen from the complete transformation of the vowels and consonants. In their center is the syllable Hūṃ, the nature of Vajrasattva, characterized by the radiating and reabsorbing of light rays. From the complete transformation of these, one should correctly contemplate oneself as the Blessed One Heruka together with the celestial palace.
In that regard, the Blessed One stands upon a sun maṇḍala, treading upon the forehead and breast of Bhairava and Kālarātri with his left leg bent and right extended. He is sky-colored, with four faces—blue, green, red, and yellow—each with three eyes and a slightly wrathful expression. He is adorned with five skull ornaments, and his body is decorated with fifty of a hundred garlands of fresh heads.
He is marked by a crossed vajra and a crescent moon, with his hair tied in a topknot. His body is adorned with the six mudrās, and his face is terrifying with bared fangs. He wears a lower garment of tiger skin and is endowed with the moods of the graceful and so forth. He is closely embraced by Vajra-aṅgī and is adorned with twelve arms. With the two primary hands, he holds a vajra and bell while embracing Mahāsukhā herself. With two others, he holds an elephant hide. In the third, fourth, fifth, and sixth right hands, in successive order, he holds a hand-drum, a battle-axe, a curved knife, and a trident vajra-spear. Likewise, in the third, fourth, fifth, and sixth left hands, in order, he beautifully holds a khaṭvāṅga, a skull-cup, a vajra-noose, and the head of Brahmā. He is the self of the purity of dependent origination. In front of him, one should meditate on the Blessed Lady: her body is red, she has three eyes and one face, and she is adorned with a girdle of severed limbs. With her left hand, she embraces the Blessed One by the neck, holding a skull-cup adorned with a khaṭvāṅga. With her right hand, she brandishes a blazing vajra-curved knife, raising her index finger in a threatening gesture. Her two calves are wrapped around the two thighs of the Blessed One, and she remains embracing him with her legs interlaced. One should meditate on these characteristics with great clarity. Then, on the eastern petal is the black Ḍākinī, on the left petal is the green Lāmā, on the western petal is the red Khaṇḍarohā, and on the right petal is the yellow Rūpiṇī.
Likewise, in the intermediate directions are the excellent vessels of bodhicitta. In the four near-petals, such as the east and so forth, the goddesses Kākāsyā and the others are similar to the four ḍākinīs. In the four intermediate corners, the four such as Yamadāḍhī should be understood as having half-colors. All these yoginīs have one face and four arms, and they stand upon corpse seats with their right legs drawn in and left legs extended. They are naked, adorned with the five mudrās, their heads beautifully decorated with garlands of skulls and vajras, and they are adorned with garlands of heads. One should visualize them holding a khaṭvāṅga, a curved knife, and a hand-drum, possessing a slightly wrathful character.
Below that, one should place the seed syllables OṂ ĀḤ HŪṂ at the centers of the wheels, lotuses, and vajras of the body, speech, and mind of all of them. Through the light of emanation and reabsorption, one should completely purify the application. Then, one should don armor upon the Blessed One with the mantra of the vajra armor: OṂ HA, NAMO HI, SVĀHĀ HU, VAUṢAṬ HE, HŪṂ HŪṂ HO, PHAṬ HAṂ. With these, which are the essence of the six cakravartins, one should protect the heart, the crown, the head, the two shoulders, the three eyes, and all the limbs. With OṂ BAṂ, HAṂ YOṂ, HRĪṂ MOṂ, HREṂ HRIṂ, HŪṂ HŪṂ, PHAṬ PHAṬ, these which are the essence of the six heroines, one should don armor upon the Blessed Lady. At the navel and...
[One should place [the deities] at the heart, the mouth, the forehead, the crown, and all the limbs. Then, having summoned the wisdom wheel with the hook of light-rays from the seed-syllable at the heart, one should settle them upon the commitment beings (samayasattva) preceded by the mantra. One should then offer a supplication for the purpose of conferring empowerment upon the Blessed One. Then, the four consorts holding precious vases filled with the five nectars (amṛta) emanated from that [light] should [recite]:
"Just as at the very moment of birth,
All the Tathāgatas conferred the bath,
With pure divine water,
So too do I confer the bath upon your body.
OṂ SARVA-TATHĀGATA-ABHIṢEKASAMAYA-ŚRIYE HŪṂ."
By reciting this mantra, one should visualize the conferral of empowerment. From that water, the deity of one's own family should adorn [the crown] with a diadem as is appropriate. Following that, the light-rays from the seed-syllable at the heart gather the objects such as form and so forth, and [the deities] into the heart of the Blessed Lady or the filaments of the lotus. Then, the goddesses emanated from that light should present offerings of the commitment substances and so forth to the Lord of the maṇḍala.
Then, all the goddesses without exception should utter the melody of praise:
"You are the nature of wisdom, great bliss;
You are the benefactor, the body of supreme play;
You are the sustainer of all the stages without exception;
May there be well-being for the Lord of the assembly of yoginīs!
In that great bliss, you reveal the world of the stable and the moving;
Through the emanations of compassion, you awaken sentient beings;
Through the illusory liberation of emanations, you accomplish all purposes."*
Note: The Tibetan text provided here is a continuous passage. The English translation reflects the structure of the ritual visualization and the liturgical verses.
"Arise, Protector, Glorious Great Bliss, with joy!" Thus it is said. Following that, in front, upon a maṇḍala of wind and fire, atop a skull cup arising from the syllable A situated upon three heads, are the five nectars (amṛta) produced from their respective seed-syllables; one should visualize the syllable OṂ above them. The skull cup is sealed by a moon maṇḍala arising from the syllable A. Below, from a vajra produced by the syllable HŪṂ, through the sequence of blazing and so forth, they are transformed into nectar. Having drawn in the wisdom nectar and blessed it with the three syllables in the nature of tasting the flavor, one should taste it with a tongue marked by a vajra produced from HŪṂ, and through the application of radiation, the assembly of goddesses should also be satisfied. Then, through the striking of the purified vajra and lotus, with the sound of joy and great bliss, the Tathāgata family is drawn into the mouth and dissolved. Having become molten, it is made to abide in the nature of Vajrasattva as the identity of the two drops in the center of the jewel's anthers. One should then enter into meditative absorption (samādhi) by facing toward the meaning of the coemergent (sahaja). As it is said:
"The seed-syllable abides in the center of the union;
The two drops are unchanging;
The nature of Vajrasattva—
The yogi should meditate on this constantly."
And as it is further said:
"Having visualized the vowels and consonants in front,
The great yogi rests;
Upon the complete moon maṇḍala,
One should meditate in the center of the navel.
The syllable is the supreme state."
In the center of that, one should contemplate: one should meditate on the very essence of the deity, the vajra of body, speech, and mind. Although this is beyond the body, it is also not the mind itself. There is no thought, nor is there anything to be thought; even that thought is not known. The heroic being (sattva) is also inconceivable. Then, the dhāraṇī will be attained. Thus it is said.
Following that, one should clearly visualize a very subtle mantra garland upon the solar-shaped drop (bindu) of the seed syllable at the heart. With a stable mind, one should perform the recitation according to the oral instructions, through the sequence of radiating and reabsorbing. In that regard:
Oṃ śrī he herukaṃ hūṃ hūṃ phaṭ vajraḍākinī jvalasambhara svāhā.
Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ. These are the heart and near-heart mantras of the Venerable One.
Oṃ sarvabuddhaḍākinīye vajravārāhīye hūṃ phaṭ svāhā.
Oṃ vajravairocanīye hūṃ phaṭ svāhā. These are the heart and near-heart mantras of the Goddess.
Oṃ ḍākinīye hūṃ hūṃ phaṭ.
Oṃ lāmāyai hūṃ hūṃ phaṭ.
Oṃ khaṇḍarohāyai hūṃ hūṃ phaṭ.
Oṃ rūpiṇīye hūṃ hūṃ phaṭ.
Oṃ kākāsyāyai hūṃ hūṃ phaṭ.
Oṃ ulūkāsyāyai hūṃ hūṃ phaṭ.
Oṃ śvānāsyāyai hūṃ hūṃ phaṭ.
Oṃ sūkarāsyāyai hūṃ hūṃ phaṭ.
Oṃ yamadāḍhī hūṃ hūṃ phaṭ.
Oṃ yamadūtīye hūṃ hūṃ phaṭ.
Oṃ yamadaṃṣṭriṇīye hūṃ hūṃ phaṭ.
Oṃ yamamathaniye hūṃ hūṃ phaṭ svāhā. These are the mantras of the Heroines.
Oṃ namo bhagavati vīreśāya...
MAHĀKALPĀGNISAṂNIBHĀYA | JĀṬĀMAKUṬOTKAṬĀYA | DAṂṢṬRĀKARĀLOGRABHĪṢAṆAMUKHĀYA | SAHASRABHUJABHĀSURĀYA | PARAŚUPĀŚODYATAŚŪLAKHAṬVĀṄGADHĀRIṆE | VYĀGHRĀJINĀMBARADHĀRĀYA | MAHĀDHŪMRANDHAKĀRAVAPUṢĀYA | This is the root mantra. OṂ KARA KARA | KURU KURU | BANDHA BANDHA | TRĀSA YA TRĀSA YA | KṢOBHAYA KṢOBHAYA | HRŌṂ HRŌṂ HRAḤ HRAḤ PHEṂ PHEṂ | PHAṬ PHAṬ | DAHA DAHA | PACA PACA | BHAKṢA BHAKṢA | VASARUDHIRĀNTRAMĀLĀVALAMBINI | GṚHṆA GṚHṆA | SAPTAPĀTĀLAGATA-BHUJAṄGAṂ SARVAṂ VĀ | TARJAYA TARJAYA | ĀKAḌḌHYA ĀKAḌḌHYA | HRĪṂ HRĪṂ | JHŌṂ JHŌṂ | KṢMĀṂ KṢMĀṂ | HAṂ HAṂ | HIṂ HIṂ | HŪṂ HŪṂ | KILI KILI | SILI SILI | CILI CILI | DHILI DHILI | HŪṂ HŪṂ PHAṬ SVĀHĀ | This is the garland mantra. Then, the yogi, facing south, should offer the prepared torma as follows: At night, with hair loose and naked, diligently making offerings in a high place, with the divine pride of oneself as the deity, treading upon the feet and looking at the site, proclaiming the secret praise and the sound of "PHEṂ," one summons the heroes and yoginīs dwelling in the world systems of the ten directions. One should cause them to dwell well in the expanse of the sky. Opening the vajra palms upward, one should announce the heroes and yoginīs. If they are exhorted by the mantra, they will arrive at that very moment. Binding the index fingers and joining the middle fingers, the thumbs are firmly joined as a vajra.
Having placed this seal in the center of the forehead, and having rotated it, rotate it all around. With the application of the right leg extended, one should bind the blazing hand. Supplementing with the samaya, one should recollect the mantra as follows: OṂ ARALLI HOḤ JAḤ HŪṂ BAṂ HOḤ VAJRA ḌĀKINĪ SAMAYA STVAṂ DṚŚYA HOḤ. This should be recited three times. OṂ KHA KHA KHĀHI KHĀHI SARVA YAKṢA RAKṢASA SARVA BHŪTA PRETA PIŚĀCA UNMĀDA APASMĀRA ḌĀKINYĀDAYA IMAṂ BALIṂ GṚHṆANTU SAMAYA RAKṢANTU SARVA SIDDHIM ME PRAYACCHANTU YATHĀIVAṂ YATHAIṢṬAṂ BHUÑJATHA PĪVATHA MĀTIKRAMATHA MAMA SARVA KĀRTAYA SATSUKHAṂ VIVṚDDHAYE SAHĀYIKAṂ BHAVANTU HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. This is the mantra for the offering. Furthermore, whoever desires the specific ritual of the yogas and yoginīs, all that has been explained here shall become a sign for the yoginī. Taking the glorious Vajraḍākinī herself as the principal, one should perform all the maṇḍalas. On the tenth day of both the waxing and waning moon, one should make offerings to the goddess. One should always satisfy the young girls and the yoginīs according to the ritual. Then, when the mantrin wishes to rise, preceded by offerings and praises, he should perform the withdrawal by reciting the hundred-syllable mantra, knowing the instructions for the maṇḍala as they are. Then, having requested forbearance, the request for departure is: "The perfect Buddhas and the gods, their sons, and Brahmā and the rest, the world-protectors—may this ritual..."
I ask for forgiveness for all that was incomplete. May you grant peace, auspiciousness, and well-being. Since the principal [deity] lacks power, and whatever was deficient or redundant, I ask for forgiveness for whatever faults have occurred, following the instructions of the principal yogi. Whatever has been impaired in the secret mantra, impaired in the activities, or impaired in the ritual, I ask the Sovereign Mother to grant permission; I ask the Goddess to forgive this. By the truth of the Goddess as valid, the samaya as valid, and the supreme validity of what she has spoken—by these truths, may the deities here become the cause for taking me under their care. Thus, one asks for forgiveness.
"You have accomplished all the welfare of sentient beings; grant the accomplishments that accord with the practice. Please depart to the sphere of the Buddhas, and I pray that you return once again. Anointed with the sandalwood of discipline, draped in the upper garment of concentration, and strewn with the flowers of the branches of awakening—may you enjoy bliss as you please." With "Oṃ vajramaṇḍala muḥ," the maṇḍala should be dissolved.
To whoever always applies themselves with devotion, the yogi should give the pith instructions. For one who develops familiarity, the Mahāmudrā will be accomplished. Through offerings, empowerments, fire rituals, feast circles, consecrations, and so forth, all the accomplishments of activities such as pacifying and the rest are achieved by this maṇḍala without exception. This is the blazing jewel lamp that clarifies the pith instructions of the glorious Cakrasaṃvara, a concise summary of the branches of accomplishment, for the supreme mantra-holders whose intellects are like lamps.
Whatever virtue I have accumulated and attained, may it be as bright and white as the stainless autumn moon. By this, may the darkness of the world’s clouds be dispelled, and may a wondrous light be made to shine forth all at once.
The Sādhana of the Glorious Cakrasaṃvara, titled The Jewel Lamp, composed by the learned master Maitrīpa, is hereby complete. It was translated, edited, and finalized by the Indian abbot Vajrapāṇi and the Tibetan translator Ba-rek Thos-pa-dga’. Later, it was revised and finalized by the sublime and learned spiritual friend, the translator Bari. Furthermore, in later times, by the kindness of the great Kashmiri Paṇḍita Buddhaśrījñāna, it was finalized by Gnubs Lo-tsā-ba according to the exact meaning of the words.