Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a ritual praise (stotra) dedicated to the maṇḍala of the deity Cakrasaṃvara. It functions as a meditative map that synchronizes the external geography of the maṇḍala with the internal physiology of the practitioner. By offering homage to specific ḍākinīs—such as Khaṇḍarohā, Mahābhairavī, and Śvānāsyā—the text associates these figures with specific bodily locations (e.g., the armpits, breasts, and navel) and mental states. The work commits the reader to a process of somatic purification, where physical elements like blood, bile, and marrow are transformed into spiritual purity. Ultimately, the text argues that the realization of the maṇḍala's purity leads to the transmutation of the five poisons—pride, hatred, desire, delusion, and envy—into the wisdom of the five Buddha families and other enlightened qualities, effectively collapsing the distinction between the practitioner's body and the divine architecture.
Provenance
About this text
A eulogy in praise of the maṇḍala of the deity Cakrasaṃvara, the Śrīcakrasaṃvaramaṇḍalastotra is a work of the classical Tibetan tradition. It is attributed to the Indian author Śūrakalaśa. The text was translated into Tibetan by zhus chen gyi lo tsa ba bsod nams bzang po and is preserved in the Tengyur, volume ཟ, where it comprises five pages. Within the canonical structure, it is situated in the collection of the Śaṃvara and Related Tantras. The work enacts a meditative synchronization between the external geography of the maṇḍala and the internal physiology of the practitioner. Through offerings of homage to figures such as Khaṇḍarohā, Mahābhairavī, and Vāyuvegā, the text associates specific ḍākinīs with bodily locations—including the breasts, navel, and armpits—and mental states. It guides the reader through a process of somatic purification, transforming physical elements like bile and nails into spiritual purity. A scholar or serious reader consults this text today to understand how the realization of the maṇḍala's purity facilitates the transmutation of the five poisons—pride, hatred, desire, delusion, and envy—into the wisdom of the five Buddha families, thereby collapsing the distinction between the practitioner and the enlightened state.
Cite thisAnuvāda, “A Praise of the Glorious Cakrasaṃvara Maṇḍala” (Toh 1530), machine draft, 2026.https://naxiai.com/tibetan/works/toh1530
Summary & commentary
Significance
The work is significant for its illustration of the Anuttarayoga Tantra practice of deity yoga, specifically the integration of the subtle body with the maṇḍala. For the modern reader, it provides a primary example of how Tibetan Buddhist ritual literature employs a correspondence system between anatomy and cosmology to achieve psychological transformation.
Structure
Passages
Section
Description
1-2
Invocation and Homage
Opening salutations to Vajraḍākinī and Khaṇḍarohā, establishing the devotional tone and the initial focus on the sun maṇḍala.
3-5
Somatic Correspondences
A series of prostrations to various ḍākinīs (including Mahābhairavī and Hayagrīvā) linked to specific bodily parts and geographical locations such as Oḍḍiyāna and Nāgapura.
6
Purification of the Five Poisons
A concluding synthesis where the wheels of body, speech, and mind are purified, transforming negative emotional states into enlightened wisdoms.
Themes
Somatic Purification (3-4)
Maṇḍala Geography (2-5)
Transmutation of Afflictions (6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Praise of the Glorious Cakrasaṃvara Maṇḍala·
In the language of India: Śrīcakrasaṃvaramaṇḍalastotra-nāma. In the language of Tibet: dPal ’khor lo sdom pa’i dkyil ’khor gyi bstod pa zhes bya ba (The Praise of the Maṇḍala of the Glorious Cakrasaṃvara). Homage to the glorious Vajraḍākinī!
Protector, the self of all heroes, the self of all ḍākinīs, renowned as the four joys of the wheel, the essence of the moments of approach and so forth, indivisible and equal to space, with four faces, dwelling in the posture with the right leg extended. Through the purity of the stages and the perfections, he is the supreme holder of hands and hand-symbols. Likewise, through the purity of knowledge and the known, he holds a skull-cup, a severed head, and the crescent moon. With the light of Akṣobhya and the fierce one, he possesses the nine dramatic sentiments of the dance. Through the complete purity of craving and hatred, he dwells upon Bhairava and Umā. To the glorious guide of the wheel, I prostrate with body, speech, and mind.
At the hub of the wisdom wheel, sporting in great bliss, through the purity of authentic meditative concentration, I prostrate to the glorious Cakrasaṃvara. Dwelling in the perfect embrace of the Protector, with one face, intensely red, holding a curved knife and a skull-cup, the nature of bliss—to Vajravārāhī, I prostrate. In front of him, the joy of peace, the essence of the application of mindfulness of the body, black in color, marked with a curved knife and skull-cup, dwelling on the corpse—to the Ḍākinī, I prostrate. To the left, the supreme joy of increase, the sequence of the application of mindfulness of feeling, green in color, marked with a curved knife and skull-cup, dwelling on the corpse—to Lāmā, I prostrate. In the west, the joy of the absence of joy, the application of mindfulness of the mind, dwelling there, red in color, marked with a curved knife and skull-cup.
Homage to Khaṇḍarohā who dwells in taste. To the right,
Homage to the one who dwells in taste, who possesses form,
Who sits upon a sun maṇḍala,
Adorned with the five mudrās,
And whose face is identical to the Blessed One.
I prostrate to the ḍākinīs and the rest.
Through the purification of the head,
Teeth, and nails at Pullīramalaya,
I prostrate to Khaṇḍakapālī and Caṇḍākṣī
In the heart wheel.
Through the purification of the hair and body hair
At Jālandhara, the seat of diligence,
I prostrate to Caṇḍā and the blue-colored
Pratāpanā who is embraced by Kaṅkāla.
Through the purification of the right ear and skin
At Oḍḍiyāna, the seat of discernment,
I prostrate to Prabhāvatī
Together with Mahākaṅkāla.
Through the purification of the flesh element
At Arbuda, the seat of the mind,
I prostrate to Mahānāsā
Who is joined with the baring of fangs.
Through the purification of the left ear and the channels
At Godāvarī, the seat of the lord of power,
I prostrate to Vīramatī
Together with Devadatta.
Through the purification of the bones and the faculty of diligence
At Rāmeśvara,
I prostrate to the goddess Khaṇḍarohā
Who is perfectly embraced by Amitābha.
Through the purification of the liver and the eyes
At Devīkoṭa, the seat of mindfulness,
I prostrate to Laṅkeśvarī
Who is perfectly embraced by Vajraprabhā.
Through the purification of the shoulders and the heart
At Mālava, the seat of meditative concentration,
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the goddess Śiṃhā
Who is joined with Vajradeha.
I prostrate to the
Kāmarūpa, the armpits, the eyes, and the nature of the empowerment of insight: I prostrate to the red Speech Wheel, the sprout-bearing Airyā. Oḍḍiyāna, the two breasts, the bile, and the purity of the power of faith: I prostrate to Mahābhairavī, embraced by Vajrajaṭila. Triśakuni, the navel, the lungs, and the purity of diligence: I prostrate to Vāyuvegā, perfectly embraced by Mahāvīra. Kośala, the tip of the nose, mindfulness, and the purity of the intestines: I prostrate to Madirā, embraced by Vajrahuṃkāra. Kaliṅga, the region of the mouth, the mesentery, and the power of meditative concentration: I prostrate to the blue goddess Subhadrā, who is in union with Subhadra. Lampāka, the throat, the stomach, and the power of insight: I prostrate to the goddess Subhadrī, who dwells embraced by Vajrabhadra. Kāñcī, the region of the heart, the excrement, and the branch of meditative concentration: I prostrate to Hayakarṇī, perfectly embraced by Mahābhairava. Himālaya, the private parts, the purity of the power of diligence and the tip of the nose: I prostrate to the ḍākinī Viḍālī, who possesses Virūpākṣa. In the Body Wheel, Pretapūra, the white goddess, the phlegm, the female organ, and the purity of joy: I prostrate to the powerful Balā, who possesses the speed of the retinue. Gṛhadevatā, the anus, the pus, and the nature of the discernment of phenomena: I prostrate to Khaṇḍarohā, perfectly embraced by Ratnavajra. Saurāṣṭra, the two thighs, the location...
Homage to the Ḍākinī Hayagrīvā,
Who is the purity of blood and mindfulness.
Homage to Cakravarmiṇī,
Who dwells at Suvarṇadvīpa,
Who is the purity of dust and equanimity,
And who embraces Ākāśagarbha.
Homage to the most heroic Śūraṅgamā,
Who dwells at Nāgapura,
Who is the purity of marrow and pliancy,
And who is in union with glorious Heruka.
Homage to Mahābalā,
Who dwells at Sindhu,
Who is the purity of the tops of the feet and right view,
And who is endowed with Padmanarteśvara.
Homage to Cakravartinī,
Who dwells at Mālava,
Who is the purity of the big toes and correct conceptualization,
And who is in union with Vairocana.
Homage to Mahāvīryā,
Who dwells at Kulatā,
Who is the purity of the kneecaps and correct speech,
And who is in union with Vajrasattva.
Dwelling in the non-conceptual solar mandala,
In the sequence beginning with the left,
Holding a curved knife and a skull-cup,
Adorned with the five mudrās,
With three eyes and innate joy,
Perfectly pleasing the mind—
Homage to the Ḍākinīs of Mind, Speech, and Body,
Who are black, red, and white.
Homage to Kākāsyā,
Who dwells at the eastern gate upon the sun,
Whose light is like that of a Ḍākinī,
A wrathful goddess holding a curved knife and a skull-cup.
Homage to Ulūkāsyā,
Who dwells at the northern gate upon the sun,
Whose light is like that of Lāmā,
A wrathful goddess holding a curved knife and a skull-cup.
Homage to Śvānāsyā,
Who dwells at the western gate upon the sun,
Whose light is like that of Khaṇḍarohā,
A wrathful goddess holding a curved knife and a skull-cup.
Homage to Śvānāsyā. Seated upon the sun at the southern gate, possessing a radiance like that of a physical form, the wrathful goddess holding a curved knife and a skull-cup—homage to Śvānāsyā.
To those who possess right action and right livelihood, and who are endowed with right effort and right mindfulness—to these four gatekeepers, I prostrate in order to attain mastery through familiarity with them.
Seated at the southeastern intermediate direction, possessing a dark and yellow radiance, the fierce goddess holding a curved knife and a skull-cup—homage to Yamadāḍhī.
Seated at the southwestern intermediate direction, possessing a yellow and red radiance, the fierce goddess holding a curved knife and a skull-cup—I bow to Yamadūtī.
Seated at the northwestern intermediate direction, possessing a red and green radiance, the fierce goddess holding a curved knife and a skull-cup—homage to Yamadaṃṣṭriṇī.
Seated at the northeastern intermediate direction, possessing a green and dark radiance, the fierce goddess holding a curved knife and a skull-cup—homage to Yamamathani.
For the sake of not producing what is unarisen and for destroying what has arisen as evil, and likewise for producing virtue, as well as for maintaining and increasing it; for the sake of purifying the eight collections of consciousness, and for exerting great effort and diligence; for the sake of equalizing the worldly dharmas—to the gatekeepers, I prostrate.
Adorned by the eight charnel grounds, which purify body, speech, and mind—to the entire wheel of ḍākinīs, I prostrate and offer praise with body, speech, and mind.
The Dharmakāya, Sambhogakāya, Nirmāṇakāya, and the pure Great Bliss; the mind purified of the stains of obscurations and the like—
I prostrate to the self of all abodes:
The wisdom wheel, the mind wheel,
The speech and body wheels,
And likewise the samaya wheel,
Which abide in perfect purity.
Pride, hatred, great desire,
Delusion, and envy are completely purified
As Ratnasambhava, Akṣobhya, Hayagrīva,
And the permanent, the analytical, and the self,
In their respective order.
Consciousness and wisdom are completely purified
As the great samaya and the elements.
I prostrate to the five wheels,
The very nature of the aggregates and elements.
I prostrate to the five wheels:
The celestial, the terrestrial,
And likewise those dwelling beneath the earth,
The conventional and the ultimate.
In the twenty-four abodes of dissolution,
Enjoyment, and mastery,
Arising, ceasing, and abiding,
The dharma, enjoyment, and emanation bodies,
Which, through mantra, the expanse, and phenomena,
Constantly pervade and perfectly abide
Throughout all the three realms.
Having prostrated to the glorious assembly of Cakrasaṃvara,
And having thus offered praise to the maṇḍala
Called the Glorious Cakrasaṃvara,
By whatever merit is obtained,
May all beings become of that same nature.
The Praise of the Maṇḍala of the Glorious Cakrasaṃvara, composed by the paṇḍita Śūraṅkaraśa, is complete. Translated by the chief editor and translator Sonam Zangpo.