Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a concise set of ritual and meditative instructions for the practice of the Cakrasamvara tantra. It guides the practitioner through a sequence of visualization and somatic techniques designed to transform ordinary perception into the divine. The work begins with the establishment of a celestial environment on Mount Meru and the visualization of the central deity in union with his consort. It commits the reader to a rigorous path of mental discipline, requiring the generation of bodhicitta, the cultivation of the four brahmā abodes, and the attainment of a non-abiding absorption in emptiness. The instructions detail the use of seed syllables, the deployment of armor mantras for spiritual protection, and the specific sonic and visual elements of the deity's retinue. Furthermore, the text distinguishes between the general practice and the specific yoga of the yoginī, emphasizing the necessity of devotion to the female principle. The process concludes with specific mantra recitations and ritual offerings intended to secure the care of the deity.
Provenance
About this text
Offering homage to the glorious Vajraḍākinī, the Śrīcakrasaṃvaropadeśa (Tibetan: dpal 'khor lo sdom pa'i man ngag) is a work of classical Tibetan Buddhism. The text is attributed to the Indian author Avadhūtipa Advayavajra. It was translated into Tibetan by Varendraruci and bod kyi lo tsa ba rma ban chos ’bar, and is preserved in the Tengyur (vol. ཞ) within the collection of the Śaṃvara and Related Tantras. Spanning ten pages in this edition, the work enacts a series of ritual and meditative visualizations. It directs the practitioner to visualize the Blessed One and his retinue upon Mount Meru, specifically depicting the Blessed One as the embodiment of thirteen deities in union with the Blessed Lady. The instructions further detail the use of seed syllables to summon wisdom, the arrangement of six blue, white, yellow, black, red, and green cakravartins, and the offering of flowers according to specific mantras and directions. A reader consults this text today to examine these precise somatic and visual techniques, including the visualization of three wheels appearing on the back of the hand, as part of the broader Cakrasaṃvara tradition.
Cite thisAnuvāda, “Personal Instructions on the Glorious Cakrasamvara” (Toh 1485), machine draft, 2026.https://naxiai.com/tibetan/works/toh1485
Summary & commentary
Significance
The work is significant as a representative example of the Anuttarayoga Tantra tradition, illustrating the integration of emptiness meditation with complex deity yoga. For the modern reader, it demonstrates the technical precision of Indo-Tibetan ritual technology, specifically the use of seed syllables and mantras to map the subtle body.
Structure
Passages
Section
Description
1-4
Preliminary Visualizations and Offerings
Establishment of the celestial palace on Mount Meru, visualization of the deity and retinue, and the offering of flowers and praise.
5-6
Meditative Foundations
Instructions on generating bodhicitta, the four brahmā abodes, and the absorption of emptiness, followed by the visualization of the union of moon and sun.
7-8
Deity Visualization and Protection
Detailed descriptions of the Blessed One and the Blessed Lady, and the application of armor mantras to protect the physical body.
9-12
Ritual Integration and Mantras
The gathering of forms into the seed syllable, the sonic experience of joy, and the recitation of heart mantras and rosary mantras.
13-14
Specialized Yoga and Closing
Distinctions regarding the yoga of the yoginī and final ritual anointments and prayers for divine care.
Themes
Deity Yoga and Visualization (2, 6, 7, 9)
Mantra and Seed Syllables (3, 6, 8, 11, 12, 14)
Emptiness and Non-Abiding (1, 5)
The Feminine Principle (Yoginī) (7, 11, 13)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on the Glorious Cakrasamvara·
In the language of India: Śrīcakrasaṃvaropadeśanāma. In the language of Tibet: dpal ’khor lo sdom pa’i man ngag ces bya ba (The Pith Instructions on the Glorious Cakrasaṃvara). Homage to the glorious Vajraḍākinī.
To the Dharmakāya, which has completely abandoned all conceptual imputations; to the Saṃbhogakāya, beautified by the mere presence of incomparable bliss; and to the Nirmāṇakāya, described as that which benefits the worlds through its compassion—may the Blessed Vajrasattva grant you well-being.
In this regard, first of all, a yogin endowed with the yoga of the glorious Cakrasaṃvara should remain on a comfortable seat in a secluded place. 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 pith instructions, one should take the purified samaya substances with the left hand, which is arranged with the mantra, and scatter them in the four directions and toward oneself with the four-faced mantra. One should also place them upon the limbs, thereby protecting oneself, the place, and the yoga.
Then, one should smear a maṇḍala in front with fragrant water. Pressing down upon its center with the ring finger of the left hand, and through the merging of the light from the heart, one should recite the names of the twenty-four pure sites—Pūjā, O, Ā, Go, Rā, De, Mā, Ka, O, Tri, Ko, Ka, La, Ka, Hi, Pre, Gṛ, Sau, Su, Na, Si, Ma, Ku, Pū, and Jā—along with the ten sites and so forth, visualizing them as the ten stages (bhūmis). Following that, in an instant, that maṇḍala...
Upon Mount Meru, which rests upon the four great elements, within a celestial palace, one should visualize the Blessed One together with his retinue, seated upon the filaments of a multicolored lotus. One should visualize the Blessed One, the embodiment of the thirteen deities, in union with the Blessed Lady. Then, with garlands of light from the seed syllable at one’s heart, one summons the wisdom maṇḍala. Facing it as it abides in the direction of space, one makes offerings and, together with the mantra, causes it to enter the samaya maṇḍala, making them of one taste. Furthermore, one should make offerings with goddesses arisen from the mind. Following that, with the purified left hand, one should first make offerings of flowers and so forth to the Blessed One in the center of the maṇḍala using the three-syllable mantra. Furthermore, in that very place, one should perform the rites with the heart mantras of the Blessed One and the Blessed Lady, and the near-heart mantras. Likewise, for the ḍākinīs and so forth, ending with Yamamathani and the rest, one should offer to the twelve Vīreśvarīs according to the oral instructions, using their respective mantras, circling counter-clockwise in the cardinal directions and clockwise in the intermediate directions, making offerings to them in their proper positions. Then, likewise, upon the palm of the left hand, one should visualize a five-petaled lotus with the six heroines in sequence: red, blue, white, yellow, green, and...
Having arranged those of the color of smoke, the six cakravartins should also be blue, white, yellow, black, red, and green. Preceded by the arrangement of flowers with their respective mantras in the form of mantras according to the directions, one should offer the flowers according to the ritual. One should also visualize the three wheels appearing clearly on the back of the hand like a reflection in a mirror. Then, one should cultivate the conviction that the mantras of its retinue are the very nature of the goddesses, such as Pāṭalā, who are of the nature of the elements, earth and so forth. Having performed the sprinkling of the substances to be melted, one should cultivate the conviction that the wheel is the nature of the three wheels blessed by all the heroes and heroines. One should then worship with flowers and so forth using the eight-line mantra. Then, at the end of reciting the garland mantra, one should cast that flower into the maṇḍala. Preceded by taking it up with cupped hands, one should take it back and place it upon the head. Having visualized that the wheel of deities has also been absorbed into oneself, one should stabilize it with the hundred-syllable mantra. Then, having purified the torma for the lords according to the fourfold ritual, one should offer it with their mantra. Following that, having performed the inner yoga of confession of misdeeds and so forth, and the recitation of the desired mantra and so on: "Glorious Vajraḍākinī, sovereign of the wheel of ḍākinīs, the five wisdoms and the body, speech, and mind..."
Homage and praise to the Protector of beings! To all the vajra ḍākinīs, as many as there are, who sever the bonds of conceptual thought and engage in the activities of the world—to all of them, I prostrate. With these words, one should offer praise.
"Whatever ritual actions were incomplete, I ask the Perfect Buddhas, the deities, their sons, Brahmā and the rest, and the guardians of the world to forgive. The goddess is valid, the samaya is valid, and what she has spoken is supremely valid. By these truths, O goddess, may you hold me in your care." With these words, one should ask for forgiveness. This is the external offering, such as the gaṇacakra.
In this regard, the mantrin who prioritizes internal yoga should summon the Blessed One together with the maṇḍala circle using the hook-like light rays from the seed syllable at his own heart, characterized as will be explained. Having looked into the sky, prostrated, and made offerings, he should perform the confession of misdeeds and so forth in the Blessed One’s presence as follows:
"I confess each and every fault of misdeed—those committed, those caused to be committed, and those approved of—before you, who destroy them all without exception. I shall take the vow never to commit them again. I rejoice in the virtue accumulated by the hearers, the solitary buddhas, the supreme solitary buddhas, and the sons of the Victorious Ones. I also perfectly dedicate it toward awakening. In the Three Jewels, the Victorious One and the rest, I take refuge with all my being."
Having generated the mind of supreme awakening, one should likewise rely upon the unsurpassed path. Following that, one should meditate on the four brahmā abodes: love, compassion, joy, and equanimity. In an instant, one should abide in the absorption of emptiness, the nature of which is non-abiding. Oṃ śūnyatā-jñāna-vajra-svabhāva-ātmako ’haṃ. One should abide in the thought: "I am the identity of the nature of the vajra-wisdom of the emptiness of all phenomena." Then, arising from that absorption, one should view migratory beings as being like an illusion. From the total transformation of yaṃ, raṃ, baṃ, and laṃ, one should visualize the maṇḍalas of the four great elements—blue, red, white, and yellow—in the forms of a bow, a triangle, a circle, and a square. Upon that, on the summit of Mount Meru arising from hūṃ, one should establish the six [protections] such as the vajra ground with these mantras: Oṃ medinī vajrībhava vajra-bandha hūṃ; Oṃ vajra-prākāra hūṃ vaṃ hūṃ; Oṃ vajra-pañjara hūṃ vaṃ hūṃ; Oṃ vajra-vitāna hūṃ khaṃ hūṃ; Oṃ vajra-śara-jvāla traṃ saṃ traṃ; Oṃ vajra-jvālānalarka hūṃ hūṃ hūṃ. Within that, one should meditate on a celestial palace adorned with all characteristics, situated upon a courtyard of a crossed vajra and surrounded by the eight charnel grounds. Inside that, upon a multicolored lotus with a filigree of stamens, [one should meditate...]
One should meditate on the nature of the union of the moon and sun arising from the complete transformation of the āli and kāli vowels and consonants, in the center of which is the syllable HŪṂ, the essence of Vajrasattva, radiating and absorbing five-colored light rays. From the complete transformation of all of that, one should meditate on the essence of the Blessed One, the glorious Heruka, together with his maṇḍala.
In that regard, he stands upon the central solar maṇḍala, treading with his right leg extended upon the foreheads and breasts of Bhairava and Kālarātri. His body is blue, green, red, and yellow, possessing four faces, each with three eyes. His head is adorned with five skull-cups, and his body is adorned with a garland of fifty fresh heads. His topknot of matted hair is marked with a crossed vajra and a crescent moon. His body is adorned with the six mudrās. His fanged faces are terrifying, and he wears a lower garment of tiger skin. He possesses the expressions of the [nine] dramatic sentiments, such as the erotic. He is embraced in union by Vajra-aṅgī. He is adorned with twelve arms: the two primary hands hold a vajra and a bell; the next two hands hold an elephant hide; and in the third, fourth, fifth, and sixth right hands, he holds respectively a hand-drum (ḍamaru), a battle-axe, a curved knife (kartṛkā), and a trident. Likewise, in the third, fourth, fifth, and sixth left hands, he holds a khaṭvāṅga, a skull-cup, a noose, and [a bell].
One should meditate on the Blessed One, who is endowed with a head equal to that of Brahmā. Furthermore, in front is the Blessed Lady with loose hair, red in color, with three eyes and one face. She is naked, adorned with a girdle of bone fragments, and decorated with a khaṭvāṅga and a skull-cup. With her left and right hands, she makes the threatening gesture marked by a vajra. With her two calves, she is wrapped around and embraces the two thighs of the Blessed One. One should meditate on her as thus seated.
Then, on the eastern petal is the ḍākinī, black in color; on the left petal is Lāmā, green; on the western petal is Khaṇḍarohā, red; and on the right petal is Rūpiṇī, yellow. In the intermediate directions are the skull-cups of bodhicitta. Likewise, on the petals in the east and so forth, the goddesses such as Kākāsyā and the others are similar to the four beginning with the ḍākinī. In the four intermediate corners, Yama-dhāṭī and the others should be understood as having two forms. All these yoginīs have one face and four arms, and they stand upon corpses with their left legs extended. They are naked, adorned with the five mudrās, and possess heads encircled by garlands of skulls and vajras. They are adorned with garlands of heads and hold a skull-cup, a khaṭvāṅga, a curved knife, and a hand-drum. One should meditate on them as having fierce forms.
Then, on the paths of the body, speech, and mind of all of them, one should place the seed syllables OṂ ĀḤ HŪṂ, situated at the centers of a wheel, a lotus, and a vajra.
Furthermore, the principal deity should be armored with the armor mantras. In that regard, with the heart mantras of the six cakravartins—oṃ ha, namaḥ hi, svāhā hu, vauṣaṭ ho, hūṃ hūṃ he, phaṭ haṃ—one should protect the navel, the heart, the throat, the crown, the shoulders, the eyes, and all the limbs. Then, with the heart mantras of the six heroines—oṃ baṃ, haṃ yoṃ, hrīṃ moṃ, hreṃ hriṃ, hūṃ hūṃ phaṭ phaṭ—one should armor the navel, the heart, the mouth, the eyes, the crown, and all the limbs of the Blessed Lady.
Then, with light rays resembling hooks emanating from the seed syllable at the heart, the wisdom maṇḍala is summoned and, preceded by the mantra, invited into the interior of the samaya maṇḍala. One should then offer a supplication to the Blessed One for the purpose of conferring empowerment, saying: "May all the Tathāgatas confer empowerment upon me!"
Then, the four goddesses holding precious vases filled with the five nectars that have emanated from that [wisdom maṇḍala] confer empowerment while reciting the mantra: oṃ sarvatathāgata-abhiṣeka-samaya-śrī hūṃ. As they confer the empowerment, one should meditate on the crown ornament as being the deity of one's own family, arising from that water, as appropriate.
Then, by the light of the seed syllable at the heart, the objects such as form and so forth are gathered into the filaments of the lotus in the nature of the seed syllable of the Blessed Lady. From that, the goddesses who have been emanated offer the substances of the samaya and so forth to the Lord of the Maṇḍala together with the deities of the maṇḍala. Then, visualizing the twelve goddesses of the maṇḍala reciting the praise from their mouths:
"You are surrounded by the assembly of yoginīs. May there be well-being from your own heart. Here, you awaken sentient beings with a heart of compassion for all who move and do not move. Through illusory emanations, may you accomplish the welfare of others. O Protector, glorious Cakrasaṃvara, arise with joy!"
Following that, in front, upon a maṇḍala of wind and fire, is a skull cup arising from the syllable A, resting upon three heads. Inside it are the syllables HŪṂ, BHRŪṂ, JRĪṂ, ĀṂ, and KHAṂ, and the letters GO, KU, DA, HA, and NA. Within those are the five nectars (amṛta) arising from their respective seed syllables as symbolic signs. Above that, one should visualize the syllable A. Upon a moon maṇḍala arising from the A, one should meditate on a vajra born from the syllable HŪṂ. Through the sequence of blazing and so forth, all of these become nectar. By drawing in the wisdom nectar, they are blessed by the three syllables into the nature of equal taste. One should taste them with the tongue marked by the vajra born from HŪṂ, and through the application of emanation, the assembly of goddesses should also be satisfied.
Then, from the striking of the vajra and lotus, which have been thoroughly purified, the sound of joy causes that great joy to enter the mouth of the Tathāgata family. Having understood that it melts and abides as the essence of Vajrasattva, the nature of the two drops in the center of the jewel and the anthers, one should turn toward the meaning of the Great Seal (mahāmudrā). For it is said:
"The seed syllable abides in the center of the union;
The two drops are unchanging,
The very essence of Vajrasattva—
The yogi should meditate on this constantly."
Furthermore:
"Having visualized the vowels and consonants in front,
The great yogi rests;
He meditates on the complete lunar maṇḍala
Abiding at the root of the navel.
He should imagine it abiding in the center
Of that which becomes the supreme state of the syllables.
One should meditate on the deity's essence,
The Vajradhara of body, speech, and mind.
Even if his body has passed away,
It is not [lost] by the mind either.
That which is to be conceived is inconceivable;
Even that conception is not known.
Whether as a being or as the inconceivable,
Then the dhāraṇī will be attained."
Following that, upon the solar form of the drop at the navel seed syllable, one should look at the mantra garland and visualize it as extremely subtle. With a stable mind, one should perform the recitation according to the oral instructions through the stages of radiating and reabsorbing. In that regard, the mantra is: OṂ ŚRĪ VAJRA HE HE RU RU KAṂ HŪṂ HŪṂ PHAṬ | ḌĀKINĪ JĀLASAṂVARA SVĀHĀ | OṂ HRĪḤ HA HA HŪṂ HŪṂ PHAṬ.
HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. This is the mantra of the rosary. Then, having offered the torma that has been purified exactly as prescribed, the yogin, facing the southern direction, should make offerings toward a high place. At night, with hair loose and naked, the practitioner of the observance should offer the torma. Treading upon [the ground] and looking upward, proclaiming the sound of "pheṃ" upward, he summons the heroes and yoginīs residing in the world systems of the ten directions. Opening the vajra palms upward, he should announce the heroes and yoginīs. Having exhorted them with the mantra, they will arrive at that very moment.
Joining the index fingers and firmly applying the middle fingers, firmly joining the thumbs as a vajra, and placing that in the center of the forehead, one should circle and turn it all around. By the application of the extended right hand, one should bind the blazing mudrā. Supplementing it 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 RĀKṢASA SBHŪTA PRETA PIŚĀCA UNMĀDA APASMĀRA ḌĀKA ḌĀKINYĀDAYA IMAṂ BALIṂ GṚHṆANTU SAMAYA RAKṢANTU SARVA SIDDHIṂ ME PRAYACCHANTU YATHĀIVAṂ YATHAIṢṬAṂ BHUÑJATHA PIVATHA JIGHRATHA MĀTIKRAMATHA MAMA SARVA KĀRYAṂ SATSUKHAṂ VIVṚDDHYEṢVĀYIKĀ BHAVANTU HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. This is the torma mantra.
If a yogin wishes to perform the yoga of the yoginī, everything should be done in accordance with the symbols of the Blessed Lady, and not according to the stages of the Blessed One. For the yoga of the yoginī, one should primarily honor the yoginī herself with devotion. All should be performed just as the wheel was previously taught. On the tenth day of the waxing moon, one should worship the goddess on both occasions. One should always satisfy a young maiden or a yoginī according to the ritual. Then, when the mantrin wishes to rise, preceded by offerings and praises, he should recite the hundred-syllable mantra according to the oral instructions and dissolve the maṇḍala wheel.
"Granting the accomplishment of all aims, please depart as you came. I request you to return to the realm of the Buddhas. May you return once again. The Perfect Buddhas, the deities, their sons, Brahmā and the rest, and the world-protectors—please forgive any deficiencies in this ritual. Having brought about peace, auspiciousness, well-being, and great benefit for the patrons, and having departed for the realm of the Buddhas, please return once again: MUḤ. The Principal One, lacking power, through ignorance, or not finding [the materials], whatever was deficient, excessive, or performed [incorrectly], that is worthy of your forgiveness. Whatever has become a lapse in mantra, a lapse in activity, or a lapse in ritual, that is worthy of the Goddess’s forgiveness. The Sovereign Mother will become manifest. The Goddess is the authority, the samaya is the authority; what she has spoken is the supreme authority. By those truths, O Goddess..."
"May you take me under your care!" Having said this, anoint the limbs with the sandalwood of discipline, wrap oneself in the upper garment of concentration, and scatter the flowers of the branches of awakening. "Dwell in whatever way is comfortable." Oṃ āḥ vajramaṇḍala muḥ. By reciting this, the maṇḍala should be dissolved.
Whoever, with devotion, constantly familiarizes themselves with yoga according to the pith instructions, will achieve Mahāmudrā through that cultivation. Through offerings, empowerments, fire rituals, maṇḍalas, and so forth, as well as the collection of activities such as pacification, consecrations, and all other philosophical tenets, there is no doubt that the supreme yoga will be accomplished for the yogi who possesses devotion.
Through whatever immeasurable virtue has been accomplished by composing this Sādhana of Cakrasaṃvara, may the world, having cleared away the obscurations of the stains of conceptual thought, abide for a long time. The pith instructions of the glorious Cakrasaṃvara are complete. Composed by the master Advayavajra, this is the stage of the accomplished master Savaripa. It was translated by the Indian preceptor Bharandra Ruci and the Tibetan translator Ma-ban Chos-'bar.