The tantra Emergence from Sampuṭa is an all-inclusive compendium of Buddhist theory and practice as taught in the two higher divisions of the Yoga class of tantras, the “higher” (uttara) and the “highest” (niruttara), or, following the popular Tibetan classification, the Father and the Mother tantras. Dating probably to the end of the tenth century, the bulk of the tantra consists of a variety of earlier material, stretching back in time and in the doxographical hierarchy to the Guhyasamāja, a text traditionally regarded as the first tantra in the Father group. Drawing from about sixteen well-known and important works, including the most seminal of the Father and Mother tantras, it serves as a digest of this entire group, treating virtually every aspect of advanced tantric theory and practice. It has thus always occupied a prominent position among canonical works of its class, remaining to this day a rich source of quotations for Tibetan exegetes.
This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical prepared the Sanskrit edition, translated the text into English, and wrote the introduction. James Gentry then compared the translation against the Tibetan root text, the Sampuṭodbhava Tantra commentaries found in the Tengyur, and Wiesiek’s Sanskrit edition, and edited the translation. Dharmachakra is indebted to Dr. Péter Szántó for his help in obtaining facsimiles of some manuscripts and other helpful materials.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Work on this translation was made possible by the generosity of a sponsor who wishes to remain anonymous, and who adds the following dedication: May all the sufferings and fears of mother sentient beings be pacified swiftly by the power of the truth of the Triple Gem.
The tantra Emergence from Sampuṭa is so rich and varied in content, and its intertextuality so complex, that a truly comprehensive description would be difficult in the space of a brief introduction. Instead, we will here mainly focus on the specific issues that make this text stand out among other tantras, the unique quandaries it presents, and some of the problems we encountered as we prepared a Sanskrit edition and English translation of the complete text for the first time. Some prior awareness of these problems could prove helpful to anyone intending to read the translation presented here.
The Sampuṭodbhava Tantra (henceforth referred to in short as the Sampuṭa), in the broadest system by which all tantras are categorized into either “root” or “explanatory,” falls into the latter category, despite the fact that it does not exactly “explain” the material from the chronologically earlier root tantras. Rather, it provides a synopsis of that material, quoting from the sources selectively, either verbatim or with modifications. As a synopsis, however, it still fits into one of the sub-categories of “explanatory” tantras. Treating not one, but a whole range of earlier works (which, incidentally, are not all root or even explanatory tantras), it can be further categorized as a “shared” or “common” explanatory tantra. The tantric writer Indrabhūti (although it is not certain which of the several figures so named) described the Sampuṭa as “the elucidator of three million six hundred thousand cycles of tantras.” He lists, however, only seventeen titles (Verrill 2012, p. 184) as those “elucidated.” Some sixteen texts, for the most part matching Indrabhūti’s list, have been identified by Péter-Dániel Szántó (2013). For the sake of anyone wishing to study the intertextuality of the Sampuṭa, many of the corresponding passages have been noted in the text of the accompanying Sanskrit edition, specifying the title of the source text, and the page and verse numbers.
The Sampuṭa is a fascinating work, albeit difficult and full of challenges. Many features of its intertextuality and philological history would baffle a traditionalist, excite a scholar, or perplex someone seeking to reconcile the traditionalist and philological approaches. Rather than trying to confine the Sampuṭa within established categories, one should perhaps allow the text itself to inform one’s understanding of tantric scripture in general, and revealed scripture in particular. A brief look at key attributes of the Sampuṭa’s origin and structural composition may be helpful, as they tie in with the tantra’s title and the nature of its content.
Although a revealed scripture, the Sampuṭa does not fit the model of linear intertextuality particular to revealed literature, where a text is usually claimed to be a recap of its own (“now lost”) longer version—which, in turn, might have been only a summary of a still older and longer version. Instead, the Sampuṭa is a digest of earlier texts. The parts incorporated into the Sampuṭa, even when modified, always tend to preserve the meter, language (whether classical Sanskrit, Buddhist Hybrid Sanskrit, BHS influenced, or Apabhraṃśa), and style of the original sources, thus ruling out the possibility that it might have been the Sampuṭa that served as the single source for all these individual works. Moreover, some of these sources, having authors’ names given in colophons, are not revealed literature themselves. The Prajñopāyaviniścayasiddhi, for example, was composed by the celebrated scholar Anaṅgavajra; the Vasantatilakā, by Kṛṣṇācārya; and the Vajrāmṛtaṭīkā, according to its colophon in the Tengyur, by Bhago. As Szántó (2013) shows, the parts based on the last of these sources, the Vajrāmṛtaṭīkā, have been adapted from being a commentary to being a dialogue between the Blessed One and his interlocutor, specifically to fit the conventions of a revealed scripture, with the Blessed One prompted to teach by his interlocutor. Apart from the Vajrāmṛtaṭīkā, a few of the Sampuṭa’s other sources might have originally been composed as commentaries, and in places still preserve the typical commentarial style of what seem to be lemmata followed by glosses. This incorporated material constitutes more than half of the Sampuṭa’s content.
Tradition does seem to allow for a compilation of extracts, or other such collated or composite forms, to be classed as revealed literature. We find an example of this in The Practice Manual of Noble Tārā Kurukullā (Tārākurukullākalpa, Toh 437),1 where we read: For the sake of many beings, having extract
ed Practices and methods from [previous] extensive tantras, The Lord of the World taught this manual. (1.2 a–c)
In this verse, the act of forming a scripture based on earlier sources is attributed to the awakened activity of the Buddha’s sambhogakāya, presumably with the human compiler being merely the medium of transmission.
In the case of the Sampuṭa, however, no such act of divinely inspired compilation is mentioned. Instead, the tantra is introduced as having been delivered by a sambhogakāya deity residing in the realm of nonduality—more precisely, in the bhagas of the goddesses of the vajra realm. The Sampuṭa starts with the usual words of an anonymous narrator, “Thus did I hear at one time,” followed by the description of the circumstances of this tantra’s original delivery. Such an opening, since it sets the narrative frame by stating the occasion and the reason for the delivery of the tantra—in this instance that it was requested by one of the assembled bodhisattvas for the Blessed One to teach, is termed the nidāna (foundation).
In the specific case of the Sampuṭa, this conventional nidāna has a deeper layer, referred to as the “secret” nidāna, whose significance extends not just to the nature of the Sampuṭa’s contents, but also to its special position in relation to all Father and Mother tantras. This more fundamental nidāna is explained in the text soon after the “conventional” nidāna just mentioned. The secret nidāna seems to wave off any possible contradictions between philological and historical facts on the one hand, and its attribution as scriptural revelation on the other. Because of the special significance of the secret nidāna in the context of this tantra, the technical terms referring to it—sampuṭodbhava (emergence from sampuṭa) or simply sampuṭa—also function as the tantra’s titles.
The conventional nidāna describes the circumstances particular to the Sampuṭa alone, namely the Blessed One’s entering a particular samādhi and delivering the Sampuṭa discourse in response to Vajragarbha’s request. The secret nidāna, however, is shared by all the tantras in the same group as the Sampuṭa. The Sampuṭa itself defines this class as “the Guhyasamāja, and so forth,” clearly referring to all Father and Mother tantras, since the Guhyasamāja is traditionally regarded as the original tantra in this combined group. And indeed, the teachings on sampuṭa and “emergence from sampuṭa” are central to this group. Since the statement of the secret nidāna follows in the Sampuṭa shortly after the conventional nidāna, that statement seems to be an explanatory gloss, as it were, for the conventional nidāna, implying that the two are one and the same. The conventional nidāna, with its esoteric scenario of the Blessed One residing in nonduality in a place of bliss, seems to be no more than a literary expression of the secret nidāna, which is the real and only one.
This secret, shared “foundation of all the tantras” is defined in the Sampuṭa as being, alternatively, “sampuṭa whose nature is gnosis and skillful means,” or the fact of these tantras’ “emergence from [such] sampuṭa.” The Sampuṭa, since it shares the same nidāna with most of its source texts, in a sense also subsumes all these texts under its own conventional nidāna, thus dismissing the relative facts of their individual philological histories.
What is sampuṭa then? This important term, central to the Sampuṭa and other tantras in its class, can be understood on different levels. The word itself denotes any spherical hollow space, and especially the space enclosed between two bowls or round vessels. The notion it thus evokes is the union of two elements, with a protected or special space created by their union. This notion is perhaps the basis for the esoteric interpretation of sampuṭa—a nondual, awakened state of mind produced by sexual union. The Sampuṭa sums up this state in this way (10.46 et seq.):
- When the vital powers of the coupling pair combine,
- Their bodies, speech, and minds likewise coalesce. {10.4.10cd}
- By this means they attain identity with the deity,
- Thus becoming reflections of the Victorious One, devoid of all forms. {10.4.11ab}
As the “coupling pair” conceive of themselves as deities, sampuṭa can be regarded as a nondual, blissful awareness as expressed by the sexual union of Heruka (whether Saṃvara or Hevajra) and his consort. All these esoteric connotations, however, boil down to the union (sampuṭa) of emptiness (female) and compassion (male), or gnosis and skillful means. The cultivation of this nondual state (sampuṭa) is the central theme of the Father and Mother tantras, with the former laying the theoretical foundation for the processes that occur in the body by explaining the subtle body with its channels, winds, and drops, and the latter shifting the emphasis to consort practice with its powerful dynamic. Whatever the exact method, the result of this practice is the recognition of the ever-present (but mostly unrecognized), blissful, nondual wakefulness, in which emptiness and compassion are an indivisible unity.
Lastly, as the Sampuṭa tells us, sampuṭa—or its realization—may be seen as the deity Vajrasattva. This realization is the aim of the profound practices taught in this tantra, a teaching that has itself emerged from sampuṭa. The “sampuṭa” nature of Vajrasattva has been poignantly expressed (without, however, mentioning sampuṭa explicitly) in the opening verse of the first known tantra of the Saṃvara cycle, the Sarvabuddhasamāyoga:2
- rahasye parame ramye sarvātmani sadā sthitaḥ |
- sarvabuddhamayaḥ sattvo vajrasattvaḥ paraṃ sukham || SBS 1.1 ||3
The gist of this famous verse, repeated in the subsequent (uttara) and analyzed in the explanatory (vyākhyā) tantras of the Saṃvara cycle, can be regarded as the cornerstone for the doctrine of supreme bliss, most salient in this cycle and also in all the Mother tantras represented in the Sampuṭa. The above verse defines Vajrasattva, who “comprises all buddhas” (sarvabuddhamayaḥ), as “supreme bliss” (paraṃ sukham). As such, he is “ever-present” (sadā sthitaḥ) as the “secret and supremely blissful nature of all beings/things” (rahasye parame ramye sarvātmani). The prevailing exegesis interprets “secret” as referring to Vajrasattva/Saṃvara’s indivisibility from the ḍākinīs (because of which he is called Ḍākinījālasaṃvara, “Saṃvara of the Host of Ḍākinīs”). The varied interpretations, linguistic and otherwise, of Vajrasattva/Saṃvara’s connection with the ḍākinīs are too many to present here. The ḍākinīs, however, are usually interpreted as the movement of vital energies in the subtle channels, which brings us to the secret and profound practices that also include sexual yoga.
Since the union called sampuṭa is imbued with every potentiality and is infinitely creative, it is only natural that the teaching on sampuṭa must also include that which arises from it, in other words, the “emergence from sampuṭa” (sampuṭodbhava), which is both the title and also the central idea of the present tantra. But just as sampuṭa can be defined in more than one way, so too can sampuṭodbhava. In the most general sense, this “emergence” may comprise all animate and inanimate things. Inversely, as these entities arise from sampuṭa, sampuṭa is their intrinsic characteristic (lakṣaṇa). This perspective naturally applies to all the Father and Mother tantras, themselves an emergence from sampuṭa, an expression of sampuṭa, and a teaching on sampuṭa. In a more specific sense, “emergence from sampuṭa” could also be seen as the arising of the meditative absorption of sampuṭa, wherein its two defining elements of emptiness and compassion arise as gnosis and skillful means respectively.
Thus, the use of the word nidāna in the Sampuṭa, as in many of its chapter colophons, involves a play on words. The phrase “emergence from sampuṭa,” when taken as the title, denotes the tantra. When taken in its literal meaning, it is the secret foundation of this and all other Father and Mother tantras. In calling “emergence from sampuṭa” the “foundation of all the tantras” (sarvatantranidāna) of this class, the play on words diverges further, for both “emergence from sampuṭa” (the phenomenon) and Emergence from Sampuṭa (the text) each constitute such a foundation. The text, being a digest of the most important Father and Mother tantras, establishes their theoretical foundation, presenting itself as a compendium of all the most important tenets and practices. This foundation is itself rooted in sampuṭa, so that at this point we have come full circle.
In the well-known classification (among several others) of tantras into the fivefold hierarchy of Kriyā, Caryā, Yoga, Yogottara (Father), and Yoganiruttara (Mother) tantras, the compilers of the Tibetan Kangyur placed the Sampuṭa in the Mother group, the most esoteric of the five, because of the predominance of Mother tantra material it contains. Nevertheless, it should be remembered that despite that categorization the Sampuṭa is primarily what it presents itself to be—that is, a digest not just of the Mother tantras, but of “all the tantras starting from the Guhyasamāja” that comprise the combined Father and Mother group termed “unexcelled tantras” (bla med rgyud) by the Tibetan doxographers. Furthermore, the text also includes some Yoga and even Kriyā material (in part 4 of chapter 3, and parts of chapter 7, respectively). The inclusion of these additional elements, customary as it is in Father or Mother tantras, does not prevent the Sampuṭa having the character of any “typical” Mother tantra despite being a multi-source digest.
One serious challenge facing the translator of the Sampuṭa is which of the exegeses to follow when translating its cryptic and often ambiguous passages. The Sanskrit often differs from the Tibetan translations of the root text, with individual Tibetan versions in different Kangyurs also disagreeing with one another. The three Indian commentaries can sometimes narrow down the choice of options, but can often contribute to the confusion instead, since the individual views of the commentators may diverge quite widely. Complicating matters further, until the publication in China of Abhayākaragupta’s famous Āmnāyamañjarī commentary in 2015, which we were unfortunately unable to consult for this translation, these three commentaries were available only in Tibetan translation (see bibliography). A careful comparison of Abhāyakagupta’s commentary in Sanskrit remains a desideratum.
A question even more fundamental is whether to follow, in the case of sections and passages traceable to earlier tantras, the interpretations found in the commentaries on those source texts, or those in the commentaries and literature that focus on the Sampuṭa itself. To make matters more complex still, the translator should ideally attempt to judge whether parallel passages that do not correspond verbatim with the source texts have been altered intentionally or through scribal error.
In the present translation, such interpretational choices have mostly been made in favor of the interpretations specific to the Sampuṭa. Except for instances when the text of the Sampuṭa is obviously corrupt, there is no obvious reason to repudiate textual modifications that appear to have been deliberately made for such purposes as to re-contextualize the content and give the Sampuṭa its own textual integrity (even if that integrity is by no means complete). There are good grounds for respecting intentional modifications of this kind, even if the corresponding content in the source tantras was historically earlier and could be regarded as “original.” Moreover, the teachings and methods presented in the tantras generally tend to be fluid in character, with their main value for a practitioner lying more in their efficacy than in their absolute fidelity to historically earlier sources.
Accordingly, to reflect in the accompanying Sanskrit edition this interpretational preference in favor of the Sampuṭa, readings based on the source tantras have only rarely been quoted in the critical apparatus, and adopted only exceptionally in the text. Instead, both the Sanskrit edition and the English translation have been profoundly informed by the Sampuṭa commentaries and, of course, by the readings in the Tibetan canonical translation, whose merits are summed up in the translation colophon of the Degé version (c.1, F.158.b):
This king of tantras was translated by the paṇḍita Gayādhara and the great personage Drokmi Śākya Yeshé. Based on this, the venerable omniscient Butön (bu ston) subsequently [re-]wrote it by filling in the gaps and expertly revising it in consultation with Indian manuscripts of the basic text and commentaries.
Butön’s own Commentary on the Sampuṭa, Elucidation of the True Meaning largely reflects the interpretation found in Śūravajra’s Ratnamālā.
The accompanying Sanskrit edition has been prepared based on several Sanskrit manuscripts, two of which, from the Royal Asiatic Society and the Wellcome Library, date to the eleventh century, and another one, from the Asiatic Society of Bengal, probably to the early twelfth century (see Szántó 2013). For the first two chapters of the text, the edition of the Sanskrit text of the Sampuṭa in Skorupski (1996 and 2001) was also used.
As already indicated, the internal integrity of the Sampuṭa is far from airtight. Most of its discourse is presented in the form of a dialogue, with the Blessed One answering questions posed by his interlocutor, the bodhisattva Vajragarbha, as may be gleaned by looking at the beginning, the end, and a few other places throughout the text. We can guess, by the Sampuṭa’s character and content, that the Blessed One (bhagavān) is a heruka, but we may surely be excused if we treat the designation bhagavān as a variable, sometimes standing for Saṃvara, sometimes for Hevajra or another heruka, depending on what source text corresponds to the part of the Sampuṭa in question. In places where the identity of the Blessed One cannot be clearly determined, we may presume him to be Vajrasattva (more precisely, his wrathful heruka aspects). The interlocutor changes too, on occasions even switching gender from male to female, much of the time reflecting the situation in this or that source text. Whenever the interlocutor cannot be ascertained, the presumed interlocutor would be Vajragarbha (who also happens to be the Blessed One’s interlocutor in the Hevajra, one of the main source texts).
Some lapses in the internal consistency of the Sampuṭa should perhaps be attributed to oversights by its human compilers (although any such oversight has little bearing on the professed esoteric origin of this tantra’s teachings), such as at least one reference in the text to things “mentioned above”—mentioned, however, not in the Sampuṭa but in the source text. In the context of the Sampuṭa such references have become obsolete links.
Notwithstanding its inconsistencies and ambiguities, the Sampuṭa is a treasure trove of all the main teachings and practices of the Father and Mother tantras, all brought together in a single compendium—including some that so far have been known and studied mainly from Tibetan sources, such as the transference of consciousness (Skt. utkrānti, Tib. ’pho ba) at the time of death, and the teachings on death and rebirth in general. It must be borne in mind, though, that the present translation and the accompanying Sanskrit edition are far from definitive, for it would take years of further research to establish the intended interpretations in the source texts and in the Sampuṭa, and how exactly they relate to each other. With the three Sampuṭa commentaries diverging at virtually every step, one could produce not one, but at least three equally valid translations. To reflect this state of affairs, many alternative interpretations have been presented in notes, allowing readers to judge for themselves.
The identified source texts of the Sampuṭa are, in the Father tantra group: (1) the Guhyasamāja (Toh 442), (2) the Samājottara (Toh 443, often regarded as the eighteenth chapter of the Guhyasamāja root tantra), (3) the Caturdevīparipṛcchā (Toh 446, an explanatory tantra on the Guhyasamāja), and (4) the Vajrabhairava (Toh 468).
In the Mother tantra group, the main sources are: (5) the Hevajra (Toh 416); (6) the Catuṣpīṭha (Toh 428); (7) the Sarvabuddhasamāyoga (Toh 366); (8) the Herukābhidhāna (Toh 368, also called the Laghuśaṃvara) and (9) its commentary, the Vasantatilakā by Kṛṣṇācārya (Toh 1449); (10) the Vajraḍāka (Toh 399); (11) the Vajrāmṛta (Toh 435) and (12) its commentary, the Vajrāmṛtaṭīkā (Toh 1650); (13) the Māyājāla (Toh 466); (14) the Prajñopāyaviniścayasiddhi (Toh 2218); and (15) the Yoginīsañcāra (Toh 375).
Another text, extant in Chinese only, identified as a source of Sampuṭa chapter 3 part 4, is (16) the Pi mi siang king (Noguchi 1986b). This part of the Sampuṭa is dedicated to Yogatantra material (or perhaps Yogatantra “proper,” as, in Sanskrit sources, the groups corresponding to Father and Mother tantras are commonly called the “higher” and “highest” divisions of Yogatantra.
There is also a correspondence between parts of the Sampuṭa and the Sahajamaṇḍalatrayāloka (Toh 1539) by Jñānaśrī (cf. Szántó 2013), but it is unlikely that the latter was a source for the former, because of the relatively late date of Jñānaśrī.
Parts that cannot be traced to any obvious source might possibly be based on some earlier texts now lost, making the Sampuṭa all the more valuable.
Anyone wishing to use this translation of the Sampuṭa as a reference work should be aware that because, in the present translation, we have favored the Sampuṭa’s textual variants over those in the source texts, we have made hardly any attempt to standardize the information typically shared by all the sources, such as the lists of power places or places of pilgrimage, or the lists of secret language signs. For these lists, the reader would be also advised to consult the relevant parts of the Hevajra and the Herukābhidhāna, where arguably one can find more “standard” versions.
Just as the Sampuṭa sees its own teachings as the theoretical foundation of all Father and Mother tantras, its first chapter can be understood as laying the foundation for this tantra itself. The chapter gives us a foretaste of the Sampuṭa’s comprehensiveness, as it alternates between the most esoteric and the most basic teachings of Buddhism. It first introduces the notion of sampuṭa, and then proceeds to interpret everything as the interaction between the female and male principles entailed in this notion. In terms of practice and theory, this interaction also applies to the human body, as borne out in this verse:
- A wise person, however, reflecting on equality
- In terms of the empty characteristic as previously taught,
- Will plant the seed of the empty body
- In the field of the physical body and the like. {1.25}
Thus the involvement with the body mainly concerns the subtle channels and energy centers, which are responsible for all our mental states—even supreme awakening, when the energy is able to course freely in the central channel. Such processes can be stimulated by, and occur simultaneously in, the female and male bodies, through sexual yoga. In both Father and Mother tantras, the body is the means to realize the deity.
After this esoteric introduction, the text reverts to the very foundational tenets of Buddhism, down to the noble eightfold path, before returning again to the profound teachings of the Mother tantras. Such interludes remind us, throughout the tantra, that no matter how esoteric the teachings may be they remain, in essence, an expression of the Buddhist principles on which they are founded.
The first chapter also introduces the deity Vajrasattva, equating him with Saṃvara. Vajrasattva as Saṃvara underlies the notion of sampuṭa (and vice versa), and, as may be expected, the Saṃvara cycle of tantras (where the teaching on sampuṭa is most prominent) is one of the best represented in the Sampuṭa’s composition.
It would be superfluous here to set out a full description of the Sampuṭa’s contents, for this would be tantamount to summing up not only all the main teachings of the Father and Mother tantras, but also the Buddhist teachings in general. For a linear description of this tantra’s structure the reader would be advised to consult the introduction to Skorupski (1996).
This translation and edition are presented as a work in progress, in the hope that they may stimulate further study and exploration of this important text.
[F.73.b]Oṁ, homage to Vajraḍāka!
Thus did I hear at one time. The Blessed One was dwelling in the bhagas of vajra queens, which are the essence of the body, speech, and mind of all tathāgatas. There, he noticed Vajragarbha in the midst of eight hundred million lords of yogins, and smiled. As the Blessed One smiled, Vajragarbha immediately rose from his seat, draped his robe over his shoulder, and knelt on his right knee. With palms joined, he spoke to the Blessed One. {1.1.1}
“I would like to hear, O master of gnosis, about the secret foundation of all tantras, defined as their emergence from sampuṭa.” {1.1.2}
The Blessed One said:
The Blessed One replied, “These tantras are all the tantras. By the phrase all the tantras is meant the Guhyasamāja Tantra, and so forth. That which constitutes their foundation has been established—this is what is meant. Because this foundation is inaccessible to Viṣṇu, Śiva, Brahmā, hearers, and solitary buddhas, it is secret. This secret foundation is sampuṭa, whose nature is gnosis and skillful means.[F.74.a] This (gnosis and means) itself is the emergence, which is the meditative absorption of sampuṭa—this is what is meant.4 Emergence means ‘arising.’ Such defines the intrinsic nature of all animate and inanimate things.5 Therefore it is their defining characteristic. {1.1.8}
“Alternatively, by the word sampuṭa6—sampuṭa that is the foundation of all the tantras—Vajrasattva is meant. By the word secret is meant the secret character of encoding a mantra according to specified rules, of the empowerment ritual of the maṇḍala deities, and so forth. {1.1.9}
“Hear this tantra, explained by me, which has the nature of insight and means!
Vajragarbha said:
The Blessed One said:
This concludes the first part of the first chapter, explaining the title, the subject matter, the generation of bodhicitta, and so forth, as well as the principle of meditation.
“Now I will teach the thirty-seven auxiliary factors of awakening.
“The following are the four applications of mindfulness:
“From observing the body—dwelling upon the inner body, the outer body, and both the inner and outer body simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.1}
“From observing the sensations—dwelling upon the inner sensations, the outer sensations, and both the inner and outer sensations simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.2}
“From observing phenomena—dwelling upon inner phenomena, outer phenomena, and both inner and outer phenomena simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.3}
“From observing the mind—dwelling upon the inner mind, the outer mind, and both the inner and outer minds simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.4}
“These are the four applications of mindfulness. {1.2.5}
“Now, for the four right exertions, one forms a strong wish that evil and unwholesome dharmas that have not yet arisen may not arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.6}[F.76.b]
“One forms a strong wish for the removal of evil and unwholesome dharmas that have already arisen. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.7}
“One forms a strong wish that wholesome dharmas that have not yet arisen may arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.8}
“In the same way, one forms a strong wish—one which increases by cultivating it more and more—for the wholesome dharmas that have arisen to remain, for complete fulfillment through the cultivation of immeasurable skillful means, and for the complete fulfillment of that which has not yet been fulfilled. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution to this end. {1.2.9}
“These are the four right exertions. {1.2.10}
“Now, for the four bases of miraculous power, one cultivates the miraculous power of the samādhi of aspiration accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my aspiration not be too slack, may it not be too taut.’ {1.2.11}
“One cultivates the miraculous power of the samādhi of diligence accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my diligence not be too slack, may it not be too taut.’ {1.2.12}
“One cultivates the miraculous power of the samādhi of investigation accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my investigation not be too slack, may it not be too taut.’ {1.2.13}
“One cultivates the miraculous power of the samādhi of mental activity accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire,[F.77.a] and the cessation of afflictions, leading to refinement in which one thinks, ‘May my mental activity not be too slack, may it not be too taut.’ {1.2.14}
“These are the four bases of miraculous power.29 {1.2.15}
“Now, for the five faculties, one places one’s faith in the worldly correct view that is valid in the realm of desire.30 This means to develop conviction in the ripening of one’s karma. With the thought, ‘Whatever acts I am going to commit, whether wholesome or unwholesome, I acknowledge that they will bear results,’ one does not commit unwholesome acts even at the risk of losing one’s life. This is called the faculty of faith. {1.2.16}
“One acquires by means of the faculty of diligence whatever qualities one places one’s faith in using the faculty of faith. This is called the faculty of diligence. {1.2.17}
“With the faculty of mindfulness one is not in danger of destroying whatever qualities were acquired by means of the faculty of diligence. This is called the faculty of mindfulness. {1.2.18}
“One brings one-pointed focus with the faculty of samādhi to the qualities that are safeguarded by the faculty of mindfulness. This is called the faculty of samādhi. {1.2.19}
“One fully comprehends with the faculty of insight the qualities that one contemplates one-pointedly with the faculty of samādhi. This is called the faculty of insight. {1.2.20}
“These five faculties develop into five powers, namely, (1) the power of faith, (2) the power of diligence, (3) the power of mindfulness, (4) the power of samādhi, and (5) the power of insight. These are the five powers. {1.2.21}
“What in this list of thirty-seven factors are the seven aids to awakening? They are (1) the mindfulness aid to awakening, (2) the examination of phenomena aid to awakening, (3) the diligence aid to awakening, (4) the contentment aid to awakening, (5) the serenity aid to awakening,[F.77.b] (6) the samādhi aid to awakening, and (7) the equanimity aid to awakening. These involve renunciation based on discrimination, the absence of desire, and cessation, and lead to total refinement in which one becomes completely free of afflictions. One should cultivate these seven aids to awakening, the examination of phenomena, and so forth. {1.2.22}
“And what is the noble eightfold path? The correct view, which transcends the mundane sphere, is not being motivated by the belief in a soul (ātman). It is being motivated instead by the belief that there is no being (sattva), psyche (jīva), spirit (poṣa), person (puruṣa, pudgala), human (manuja, mānava), agent (kāraka), or experiencer (vedaka); no annihilation or eternal enduring; no existence or nonexistence;31 and no distinction between virtuous and nonvirtuous,32 all the way up to no saṃsāra and no nirvāṇa. This is called the correct view. {1.2.23}
“Thoughts (saṃkalpa) through which arise the afflictions of desire, hatred, and delusion, are thoughts that one should avoid.33 Thoughts through which arise34 an abundance of morality, meditative absorption, insight, liberation, and vision into the wisdom of liberation, are thoughts that one should have. These are called correct thoughts. {1.2.24}
“One should use speech that hurts neither oneself nor others, causes no distress to oneself or others, and is not derisive of oneself or others. By applying one’s attention to this one becomes endowed with this speech,[F.78.a] through which one enters the correct noble path. This is called correct speech. {1.2.25}
“One should not commit acts that are negative, and whose results are negative. One should perform acts that are positive, and whose results are positive. One should not commit acts that are positive, but whose results are negative. One may commit acts that are negative, but whose results are positive and lead to reducing the negative. Relying on virtuous acts is the correct activity. This is called correct activity. {1.2.26}
“Correct livelihood is when one’s livelihood is restrained, like that of the noble ones, and strictly follows the tenets of virtue,35 when it is free of hypocrisy, when it does not involve too much talking, when it is not embellished by stories, when one’s conduct has moral integrity, when it does not involve envy of the gains of others,36 when one is content with one’s blameless gains, and when it is recommended by the noble ones. {1.2.27}
“One should avoid wrong effort, not recommended by the noble ones, that relies on desire, hatred, ignorance, and other afflictions. Instead, one should pursue the effort that brings one to the genuine truth of the noble ones’ path, lays out the path leading to nirvāṇa, and delivers one to each successive stage. This is called correct effort. {1.2.28}
“The mindfulness in which one’s repose is unshakable, one’s body is straight and not crooked, one is able to see the shortcomings, and so forth, of saṃsāra, and by which one is led to the path to nirvāṇa, is a non-forgetting that connects one to the correct path of the noble ones. This is called correct mindfulness. {1.2.29}[F.78.b]
“A samādhi engaged in correctly is the meditative absorption by abiding in which one abides in the right way for the sake of liberating all beings and thus reaches nirvāṇa. This is called correct samādhi. {1.2.30}
Vajragarbha asked, “What subtle energy channels are in the body?” {1.2.36}
The Blessed One said, “There are one hundred and twenty of them, corresponding to the divisions within the four cakras. The chief ones, those with bodhicitta as their innate nature, are thirty-two in number. They are:
Vajragarbha asked, “Of what kind are these channels, O Blessed One?” {1.2.40}
The Blessed One replied, “They all are permutations of the threefold existence, and are entirely devoid of apprehended object and apprehending subject.” {1.2.41}
This concludes the second part of the first chapter, called “Applying Bodhicitta,” which includes a full exposition on the five faculties,38 the five powers, the seven aids to awakening, and the noble eightfold path.
Then all the tathāgatas, having paid reverence and prostrated to the Blessed One, said, “Please teach us, O Blessed One, the secret, pithy wisdom that has no equal.” {1.3.1}
The Blessed One, acknowledging the request made by all the tathāgatas, entered the meditative absorption called “the vajra lamp of wisdom that is the essence of all the tantras” and expounded this secret of all the tantras: {1.3.2}
The tantra Emergence from Sampuṭa is an all-inclusive compendium of Buddhist theory and practice as taught in the two higher divisions of the Yoga class of tantras, the “higher” (uttara) and the “highest” (niruttara), or, following the popular Tibetan classification, the Father and the Mother tantras. Dating probably to the end of the tenth century, the bulk of the tantra consists of a variety of earlier material, stretching back in time and in the doxographical hierarchy to the Guhyasamāja, a text traditionally regarded as the first tantra in the Father group. Drawing from about sixteen well-known and important works, including the most seminal of the Father and Mother tantras, it serves as a digest of this entire group, treating virtually every aspect of advanced tantric theory and practice. It has thus always occupied a prominent position among canonical works of its class, remaining to this day a rich source of quotations for Tibetan exegetes.
This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical prepared the Sanskrit edition, translated the text into English, and wrote the introduction. James Gentry then compared the translation against the Tibetan root text, the Sampuṭodbhava Tantra commentaries found in the Tengyur, and Wiesiek’s Sanskrit edition, and edited the translation. Dharmachakra is indebted to Dr. Péter Szántó for his help in obtaining facsimiles of some manuscripts and other helpful materials.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Work on this translation was made possible by the generosity of a sponsor who wishes to remain anonymous, and who adds the following dedication: May all the sufferings and fears of mother sentient beings be pacified swiftly by the power of the truth of the Triple Gem.
The tantra Emergence from Sampuṭa is so rich and varied in content, and its intertextuality so complex, that a truly comprehensive description would be difficult in the space of a brief introduction. Instead, we will here mainly focus on the specific issues that make this text stand out among other tantras, the unique quandaries it presents, and some of the problems we encountered as we prepared a Sanskrit edition and English translation of the complete text for the first time. Some prior awareness of these problems could prove helpful to anyone intending to read the translation presented here.
The Sampuṭodbhava Tantra (henceforth referred to in short as the Sampuṭa), in the broadest system by which all tantras are categorized into either “root” or “explanatory,” falls into the latter category, despite the fact that it does not exactly “explain” the material from the chronologically earlier root tantras. Rather, it provides a synopsis of that material, quoting from the sources selectively, either verbatim or with modifications. As a synopsis, however, it still fits into one of the sub-categories of “explanatory” tantras. Treating not one, but a whole range of earlier works (which, incidentally, are not all root or even explanatory tantras), it can be further categorized as a “shared” or “common” explanatory tantra. The tantric writer Indrabhūti (although it is not certain which of the several figures so named) described the Sampuṭa as “the elucidator of three million six hundred thousand cycles of tantras.” He lists, however, only seventeen titles (Verrill 2012, p. 184) as those “elucidated.” Some sixteen texts, for the most part matching Indrabhūti’s list, have been identified by Péter-Dániel Szántó (2013). For the sake of anyone wishing to study the intertextuality of the Sampuṭa, many of the corresponding passages have been noted in the text of the accompanying Sanskrit edition, specifying the title of the source text, and the page and verse numbers.
The Sampuṭa is a fascinating work, albeit difficult and full of challenges. Many features of its intertextuality and philological history would baffle a traditionalist, excite a scholar, or perplex someone seeking to reconcile the traditionalist and philological approaches. Rather than trying to confine the Sampuṭa within established categories, one should perhaps allow the text itself to inform one’s understanding of tantric scripture in general, and revealed scripture in particular. A brief look at key attributes of the Sampuṭa’s origin and structural composition may be helpful, as they tie in with the tantra’s title and the nature of its content.
Although a revealed scripture, the Sampuṭa does not fit the model of linear intertextuality particular to revealed literature, where a text is usually claimed to be a recap of its own (“now lost”) longer version—which, in turn, might have been only a summary of a still older and longer version. Instead, the Sampuṭa is a digest of earlier texts. The parts incorporated into the Sampuṭa, even when modified, always tend to preserve the meter, language (whether classical Sanskrit, Buddhist Hybrid Sanskrit, BHS influenced, or Apabhraṃśa), and style of the original sources, thus ruling out the possibility that it might have been the Sampuṭa that served as the single source for all these individual works. Moreover, some of these sources, having authors’ names given in colophons, are not revealed literature themselves. The Prajñopāyaviniścayasiddhi, for example, was composed by the celebrated scholar Anaṅgavajra; the Vasantatilakā, by Kṛṣṇācārya; and the Vajrāmṛtaṭīkā, according to its colophon in the Tengyur, by Bhago. As Szántó (2013) shows, the parts based on the last of these sources, the Vajrāmṛtaṭīkā, have been adapted from being a commentary to being a dialogue between the Blessed One and his interlocutor, specifically to fit the conventions of a revealed scripture, with the Blessed One prompted to teach by his interlocutor. Apart from the Vajrāmṛtaṭīkā, a few of the Sampuṭa’s other sources might have originally been composed as commentaries, and in places still preserve the typical commentarial style of what seem to be lemmata followed by glosses. This incorporated material constitutes more than half of the Sampuṭa’s content.
Tradition does seem to allow for a compilation of extracts, or other such collated or composite forms, to be classed as revealed literature. We find an example of this in The Practice Manual of Noble Tārā Kurukullā (Tārākurukullākalpa, Toh 437),1 where we read: For the sake of many beings, having extract
ed Practices and methods from [previous] extensive tantras, The Lord of the World taught this manual. (1.2 a–c)
In this verse, the act of forming a scripture based on earlier sources is attributed to the awakened activity of the Buddha’s sambhogakāya, presumably with the human compiler being merely the medium of transmission.
In the case of the Sampuṭa, however, no such act of divinely inspired compilation is mentioned. Instead, the tantra is introduced as having been delivered by a sambhogakāya deity residing in the realm of nonduality—more precisely, in the bhagas of the goddesses of the vajra realm. The Sampuṭa starts with the usual words of an anonymous narrator, “Thus did I hear at one time,” followed by the description of the circumstances of this tantra’s original delivery. Such an opening, since it sets the narrative frame by stating the occasion and the reason for the delivery of the tantra—in this instance that it was requested by one of the assembled bodhisattvas for the Blessed One to teach, is termed the nidāna (foundation).
In the specific case of the Sampuṭa, this conventional nidāna has a deeper layer, referred to as the “secret” nidāna, whose significance extends not just to the nature of the Sampuṭa’s contents, but also to its special position in relation to all Father and Mother tantras. This more fundamental nidāna is explained in the text soon after the “conventional” nidāna just mentioned. The secret nidāna seems to wave off any possible contradictions between philological and historical facts on the one hand, and its attribution as scriptural revelation on the other. Because of the special significance of the secret nidāna in the context of this tantra, the technical terms referring to it—sampuṭodbhava (emergence from sampuṭa) or simply sampuṭa—also function as the tantra’s titles.
The conventional nidāna describes the circumstances particular to the Sampuṭa alone, namely the Blessed One’s entering a particular samādhi and delivering the Sampuṭa discourse in response to Vajragarbha’s request. The secret nidāna, however, is shared by all the tantras in the same group as the Sampuṭa. The Sampuṭa itself defines this class as “the Guhyasamāja, and so forth,” clearly referring to all Father and Mother tantras, since the Guhyasamāja is traditionally regarded as the original tantra in this combined group. And indeed, the teachings on sampuṭa and “emergence from sampuṭa” are central to this group. Since the statement of the secret nidāna follows in the Sampuṭa shortly after the conventional nidāna, that statement seems to be an explanatory gloss, as it were, for the conventional nidāna, implying that the two are one and the same. The conventional nidāna, with its esoteric scenario of the Blessed One residing in nonduality in a place of bliss, seems to be no more than a literary expression of the secret nidāna, which is the real and only one.
This secret, shared “foundation of all the tantras” is defined in the Sampuṭa as being, alternatively, “sampuṭa whose nature is gnosis and skillful means,” or the fact of these tantras’ “emergence from [such] sampuṭa.” The Sampuṭa, since it shares the same nidāna with most of its source texts, in a sense also subsumes all these texts under its own conventional nidāna, thus dismissing the relative facts of their individual philological histories.
What is sampuṭa then? This important term, central to the Sampuṭa and other tantras in its class, can be understood on different levels. The word itself denotes any spherical hollow space, and especially the space enclosed between two bowls or round vessels. The notion it thus evokes is the union of two elements, with a protected or special space created by their union. This notion is perhaps the basis for the esoteric interpretation of sampuṭa—a nondual, awakened state of mind produced by sexual union. The Sampuṭa sums up this state in this way (10.46 et seq.):
- When the vital powers of the coupling pair combine,
- Their bodies, speech, and minds likewise coalesce. {10.4.10cd}
- By this means they attain identity with the deity,
- Thus becoming reflections of the Victorious One, devoid of all forms. {10.4.11ab}
As the “coupling pair” conceive of themselves as deities, sampuṭa can be regarded as a nondual, blissful awareness as expressed by the sexual union of Heruka (whether Saṃvara or Hevajra) and his consort. All these esoteric connotations, however, boil down to the union (sampuṭa) of emptiness (female) and compassion (male), or gnosis and skillful means. The cultivation of this nondual state (sampuṭa) is the central theme of the Father and Mother tantras, with the former laying the theoretical foundation for the processes that occur in the body by explaining the subtle body with its channels, winds, and drops, and the latter shifting the emphasis to consort practice with its powerful dynamic. Whatever the exact method, the result of this practice is the recognition of the ever-present (but mostly unrecognized), blissful, nondual wakefulness, in which emptiness and compassion are an indivisible unity.
Lastly, as the Sampuṭa tells us, sampuṭa—or its realization—may be seen as the deity Vajrasattva. This realization is the aim of the profound practices taught in this tantra, a teaching that has itself emerged from sampuṭa. The “sampuṭa” nature of Vajrasattva has been poignantly expressed (without, however, mentioning sampuṭa explicitly) in the opening verse of the first known tantra of the Saṃvara cycle, the Sarvabuddhasamāyoga:2
- rahasye parame ramye sarvātmani sadā sthitaḥ |
- sarvabuddhamayaḥ sattvo vajrasattvaḥ paraṃ sukham || SBS 1.1 ||3
The gist of this famous verse, repeated in the subsequent (uttara) and analyzed in the explanatory (vyākhyā) tantras of the Saṃvara cycle, can be regarded as the cornerstone for the doctrine of supreme bliss, most salient in this cycle and also in all the Mother tantras represented in the Sampuṭa. The above verse defines Vajrasattva, who “comprises all buddhas” (sarvabuddhamayaḥ), as “supreme bliss” (paraṃ sukham). As such, he is “ever-present” (sadā sthitaḥ) as the “secret and supremely blissful nature of all beings/things” (rahasye parame ramye sarvātmani). The prevailing exegesis interprets “secret” as referring to Vajrasattva/Saṃvara’s indivisibility from the ḍākinīs (because of which he is called Ḍākinījālasaṃvara, “Saṃvara of the Host of Ḍākinīs”). The varied interpretations, linguistic and otherwise, of Vajrasattva/Saṃvara’s connection with the ḍākinīs are too many to present here. The ḍākinīs, however, are usually interpreted as the movement of vital energies in the subtle channels, which brings us to the secret and profound practices that also include sexual yoga.
Since the union called sampuṭa is imbued with every potentiality and is infinitely creative, it is only natural that the teaching on sampuṭa must also include that which arises from it, in other words, the “emergence from sampuṭa” (sampuṭodbhava), which is both the title and also the central idea of the present tantra. But just as sampuṭa can be defined in more than one way, so too can sampuṭodbhava. In the most general sense, this “emergence” may comprise all animate and inanimate things. Inversely, as these entities arise from sampuṭa, sampuṭa is their intrinsic characteristic (lakṣaṇa). This perspective naturally applies to all the Father and Mother tantras, themselves an emergence from sampuṭa, an expression of sampuṭa, and a teaching on sampuṭa. In a more specific sense, “emergence from sampuṭa” could also be seen as the arising of the meditative absorption of sampuṭa, wherein its two defining elements of emptiness and compassion arise as gnosis and skillful means respectively.
Thus, the use of the word nidāna in the Sampuṭa, as in many of its chapter colophons, involves a play on words. The phrase “emergence from sampuṭa,” when taken as the title, denotes the tantra. When taken in its literal meaning, it is the secret foundation of this and all other Father and Mother tantras. In calling “emergence from sampuṭa” the “foundation of all the tantras” (sarvatantranidāna) of this class, the play on words diverges further, for both “emergence from sampuṭa” (the phenomenon) and Emergence from Sampuṭa (the text) each constitute such a foundation. The text, being a digest of the most important Father and Mother tantras, establishes their theoretical foundation, presenting itself as a compendium of all the most important tenets and practices. This foundation is itself rooted in sampuṭa, so that at this point we have come full circle.
In the well-known classification (among several others) of tantras into the fivefold hierarchy of Kriyā, Caryā, Yoga, Yogottara (Father), and Yoganiruttara (Mother) tantras, the compilers of the Tibetan Kangyur placed the Sampuṭa in the Mother group, the most esoteric of the five, because of the predominance of Mother tantra material it contains. Nevertheless, it should be remembered that despite that categorization the Sampuṭa is primarily what it presents itself to be—that is, a digest not just of the Mother tantras, but of “all the tantras starting from the Guhyasamāja” that comprise the combined Father and Mother group termed “unexcelled tantras” (bla med rgyud) by the Tibetan doxographers. Furthermore, the text also includes some Yoga and even Kriyā material (in part 4 of chapter 3, and parts of chapter 7, respectively). The inclusion of these additional elements, customary as it is in Father or Mother tantras, does not prevent the Sampuṭa having the character of any “typical” Mother tantra despite being a multi-source digest.
One serious challenge facing the translator of the Sampuṭa is which of the exegeses to follow when translating its cryptic and often ambiguous passages. The Sanskrit often differs from the Tibetan translations of the root text, with individual Tibetan versions in different Kangyurs also disagreeing with one another. The three Indian commentaries can sometimes narrow down the choice of options, but can often contribute to the confusion instead, since the individual views of the commentators may diverge quite widely. Complicating matters further, until the publication in China of Abhayākaragupta’s famous Āmnāyamañjarī commentary in 2015, which we were unfortunately unable to consult for this translation, these three commentaries were available only in Tibetan translation (see bibliography). A careful comparison of Abhāyakagupta’s commentary in Sanskrit remains a desideratum.
A question even more fundamental is whether to follow, in the case of sections and passages traceable to earlier tantras, the interpretations found in the commentaries on those source texts, or those in the commentaries and literature that focus on the Sampuṭa itself. To make matters more complex still, the translator should ideally attempt to judge whether parallel passages that do not correspond verbatim with the source texts have been altered intentionally or through scribal error.
In the present translation, such interpretational choices have mostly been made in favor of the interpretations specific to the Sampuṭa. Except for instances when the text of the Sampuṭa is obviously corrupt, there is no obvious reason to repudiate textual modifications that appear to have been deliberately made for such purposes as to re-contextualize the content and give the Sampuṭa its own textual integrity (even if that integrity is by no means complete). There are good grounds for respecting intentional modifications of this kind, even if the corresponding content in the source tantras was historically earlier and could be regarded as “original.” Moreover, the teachings and methods presented in the tantras generally tend to be fluid in character, with their main value for a practitioner lying more in their efficacy than in their absolute fidelity to historically earlier sources.
Accordingly, to reflect in the accompanying Sanskrit edition this interpretational preference in favor of the Sampuṭa, readings based on the source tantras have only rarely been quoted in the critical apparatus, and adopted only exceptionally in the text. Instead, both the Sanskrit edition and the English translation have been profoundly informed by the Sampuṭa commentaries and, of course, by the readings in the Tibetan canonical translation, whose merits are summed up in the translation colophon of the Degé version (c.1, F.158.b):
This king of tantras was translated by the paṇḍita Gayādhara and the great personage Drokmi Śākya Yeshé. Based on this, the venerable omniscient Butön (bu ston) subsequently [re-]wrote it by filling in the gaps and expertly revising it in consultation with Indian manuscripts of the basic text and commentaries.
Butön’s own Commentary on the Sampuṭa, Elucidation of the True Meaning largely reflects the interpretation found in Śūravajra’s Ratnamālā.
The accompanying Sanskrit edition has been prepared based on several Sanskrit manuscripts, two of which, from the Royal Asiatic Society and the Wellcome Library, date to the eleventh century, and another one, from the Asiatic Society of Bengal, probably to the early twelfth century (see Szántó 2013). For the first two chapters of the text, the edition of the Sanskrit text of the Sampuṭa in Skorupski (1996 and 2001) was also used.
As already indicated, the internal integrity of the Sampuṭa is far from airtight. Most of its discourse is presented in the form of a dialogue, with the Blessed One answering questions posed by his interlocutor, the bodhisattva Vajragarbha, as may be gleaned by looking at the beginning, the end, and a few other places throughout the text. We can guess, by the Sampuṭa’s character and content, that the Blessed One (bhagavān) is a heruka, but we may surely be excused if we treat the designation bhagavān as a variable, sometimes standing for Saṃvara, sometimes for Hevajra or another heruka, depending on what source text corresponds to the part of the Sampuṭa in question. In places where the identity of the Blessed One cannot be clearly determined, we may presume him to be Vajrasattva (more precisely, his wrathful heruka aspects). The interlocutor changes too, on occasions even switching gender from male to female, much of the time reflecting the situation in this or that source text. Whenever the interlocutor cannot be ascertained, the presumed interlocutor would be Vajragarbha (who also happens to be the Blessed One’s interlocutor in the Hevajra, one of the main source texts).
Some lapses in the internal consistency of the Sampuṭa should perhaps be attributed to oversights by its human compilers (although any such oversight has little bearing on the professed esoteric origin of this tantra’s teachings), such as at least one reference in the text to things “mentioned above”—mentioned, however, not in the Sampuṭa but in the source text. In the context of the Sampuṭa such references have become obsolete links.
Notwithstanding its inconsistencies and ambiguities, the Sampuṭa is a treasure trove of all the main teachings and practices of the Father and Mother tantras, all brought together in a single compendium—including some that so far have been known and studied mainly from Tibetan sources, such as the transference of consciousness (Skt. utkrānti, Tib. ’pho ba) at the time of death, and the teachings on death and rebirth in general. It must be borne in mind, though, that the present translation and the accompanying Sanskrit edition are far from definitive, for it would take years of further research to establish the intended interpretations in the source texts and in the Sampuṭa, and how exactly they relate to each other. With the three Sampuṭa commentaries diverging at virtually every step, one could produce not one, but at least three equally valid translations. To reflect this state of affairs, many alternative interpretations have been presented in notes, allowing readers to judge for themselves.
The identified source texts of the Sampuṭa are, in the Father tantra group: (1) the Guhyasamāja (Toh 442), (2) the Samājottara (Toh 443, often regarded as the eighteenth chapter of the Guhyasamāja root tantra), (3) the Caturdevīparipṛcchā (Toh 446, an explanatory tantra on the Guhyasamāja), and (4) the Vajrabhairava (Toh 468).
In the Mother tantra group, the main sources are: (5) the Hevajra (Toh 416); (6) the Catuṣpīṭha (Toh 428); (7) the Sarvabuddhasamāyoga (Toh 366); (8) the Herukābhidhāna (Toh 368, also called the Laghuśaṃvara) and (9) its commentary, the Vasantatilakā by Kṛṣṇācārya (Toh 1449); (10) the Vajraḍāka (Toh 399); (11) the Vajrāmṛta (Toh 435) and (12) its commentary, the Vajrāmṛtaṭīkā (Toh 1650); (13) the Māyājāla (Toh 466); (14) the Prajñopāyaviniścayasiddhi (Toh 2218); and (15) the Yoginīsañcāra (Toh 375).
Another text, extant in Chinese only, identified as a source of Sampuṭa chapter 3 part 4, is (16) the Pi mi siang king (Noguchi 1986b). This part of the Sampuṭa is dedicated to Yogatantra material (or perhaps Yogatantra “proper,” as, in Sanskrit sources, the groups corresponding to Father and Mother tantras are commonly called the “higher” and “highest” divisions of Yogatantra.
There is also a correspondence between parts of the Sampuṭa and the Sahajamaṇḍalatrayāloka (Toh 1539) by Jñānaśrī (cf. Szántó 2013), but it is unlikely that the latter was a source for the former, because of the relatively late date of Jñānaśrī.
Parts that cannot be traced to any obvious source might possibly be based on some earlier texts now lost, making the Sampuṭa all the more valuable.
Anyone wishing to use this translation of the Sampuṭa as a reference work should be aware that because, in the present translation, we have favored the Sampuṭa’s textual variants over those in the source texts, we have made hardly any attempt to standardize the information typically shared by all the sources, such as the lists of power places or places of pilgrimage, or the lists of secret language signs. For these lists, the reader would be also advised to consult the relevant parts of the Hevajra and the Herukābhidhāna, where arguably one can find more “standard” versions.
Just as the Sampuṭa sees its own teachings as the theoretical foundation of all Father and Mother tantras, its first chapter can be understood as laying the foundation for this tantra itself. The chapter gives us a foretaste of the Sampuṭa’s comprehensiveness, as it alternates between the most esoteric and the most basic teachings of Buddhism. It first introduces the notion of sampuṭa, and then proceeds to interpret everything as the interaction between the female and male principles entailed in this notion. In terms of practice and theory, this interaction also applies to the human body, as borne out in this verse:
- A wise person, however, reflecting on equality
- In terms of the empty characteristic as previously taught,
- Will plant the seed of the empty body
- In the field of the physical body and the like. {1.25}
Thus the involvement with the body mainly concerns the subtle channels and energy centers, which are responsible for all our mental states—even supreme awakening, when the energy is able to course freely in the central channel. Such processes can be stimulated by, and occur simultaneously in, the female and male bodies, through sexual yoga. In both Father and Mother tantras, the body is the means to realize the deity.
After this esoteric introduction, the text reverts to the very foundational tenets of Buddhism, down to the noble eightfold path, before returning again to the profound teachings of the Mother tantras. Such interludes remind us, throughout the tantra, that no matter how esoteric the teachings may be they remain, in essence, an expression of the Buddhist principles on which they are founded.
The first chapter also introduces the deity Vajrasattva, equating him with Saṃvara. Vajrasattva as Saṃvara underlies the notion of sampuṭa (and vice versa), and, as may be expected, the Saṃvara cycle of tantras (where the teaching on sampuṭa is most prominent) is one of the best represented in the Sampuṭa’s composition.
It would be superfluous here to set out a full description of the Sampuṭa’s contents, for this would be tantamount to summing up not only all the main teachings of the Father and Mother tantras, but also the Buddhist teachings in general. For a linear description of this tantra’s structure the reader would be advised to consult the introduction to Skorupski (1996).
This translation and edition are presented as a work in progress, in the hope that they may stimulate further study and exploration of this important text.
[F.73.b]Oṁ, homage to Vajraḍāka!
Thus did I hear at one time. The Blessed One was dwelling in the bhagas of vajra queens, which are the essence of the body, speech, and mind of all tathāgatas. There, he noticed Vajragarbha in the midst of eight hundred million lords of yogins, and smiled. As the Blessed One smiled, Vajragarbha immediately rose from his seat, draped his robe over his shoulder, and knelt on his right knee. With palms joined, he spoke to the Blessed One. {1.1.1}
“I would like to hear, O master of gnosis, about the secret foundation of all tantras, defined as their emergence from sampuṭa.” {1.1.2}
The Blessed One said:
The Blessed One replied, “These tantras are all the tantras. By the phrase all the tantras is meant the Guhyasamāja Tantra, and so forth. That which constitutes their foundation has been established—this is what is meant. Because this foundation is inaccessible to Viṣṇu, Śiva, Brahmā, hearers, and solitary buddhas, it is secret. This secret foundation is sampuṭa, whose nature is gnosis and skillful means.[F.74.a] This (gnosis and means) itself is the emergence, which is the meditative absorption of sampuṭa—this is what is meant.4 Emergence means ‘arising.’ Such defines the intrinsic nature of all animate and inanimate things.5 Therefore it is their defining characteristic. {1.1.8}
“Alternatively, by the word sampuṭa6—sampuṭa that is the foundation of all the tantras—Vajrasattva is meant. By the word secret is meant the secret character of encoding a mantra according to specified rules, of the empowerment ritual of the maṇḍala deities, and so forth. {1.1.9}
“Hear this tantra, explained by me, which has the nature of insight and means!
Vajragarbha said:
The Blessed One said:
This concludes the first part of the first chapter, explaining the title, the subject matter, the generation of bodhicitta, and so forth, as well as the principle of meditation.
“Now I will teach the thirty-seven auxiliary factors of awakening.
“The following are the four applications of mindfulness:
“From observing the body—dwelling upon the inner body, the outer body, and both the inner and outer body simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.1}
“From observing the sensations—dwelling upon the inner sensations, the outer sensations, and both the inner and outer sensations simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.2}
“From observing phenomena—dwelling upon inner phenomena, outer phenomena, and both inner and outer phenomena simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.3}
“From observing the mind—dwelling upon the inner mind, the outer mind, and both the inner and outer minds simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.4}
“These are the four applications of mindfulness. {1.2.5}
“Now, for the four right exertions, one forms a strong wish that evil and unwholesome dharmas that have not yet arisen may not arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.6}[F.76.b]
“One forms a strong wish for the removal of evil and unwholesome dharmas that have already arisen. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.7}
“One forms a strong wish that wholesome dharmas that have not yet arisen may arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.8}
“In the same way, one forms a strong wish—one which increases by cultivating it more and more—for the wholesome dharmas that have arisen to remain, for complete fulfillment through the cultivation of immeasurable skillful means, and for the complete fulfillment of that which has not yet been fulfilled. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution to this end. {1.2.9}
“These are the four right exertions. {1.2.10}
“Now, for the four bases of miraculous power, one cultivates the miraculous power of the samādhi of aspiration accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my aspiration not be too slack, may it not be too taut.’ {1.2.11}
“One cultivates the miraculous power of the samādhi of diligence accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my diligence not be too slack, may it not be too taut.’ {1.2.12}
“One cultivates the miraculous power of the samādhi of investigation accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my investigation not be too slack, may it not be too taut.’ {1.2.13}
“One cultivates the miraculous power of the samādhi of mental activity accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire,[F.77.a] and the cessation of afflictions, leading to refinement in which one thinks, ‘May my mental activity not be too slack, may it not be too taut.’ {1.2.14}
“These are the four bases of miraculous power.29 {1.2.15}
“Now, for the five faculties, one places one’s faith in the worldly correct view that is valid in the realm of desire.30 This means to develop conviction in the ripening of one’s karma. With the thought, ‘Whatever acts I am going to commit, whether wholesome or unwholesome, I acknowledge that they will bear results,’ one does not commit unwholesome acts even at the risk of losing one’s life. This is called the faculty of faith. {1.2.16}
“One acquires by means of the faculty of diligence whatever qualities one places one’s faith in using the faculty of faith. This is called the faculty of diligence. {1.2.17}
“With the faculty of mindfulness one is not in danger of destroying whatever qualities were acquired by means of the faculty of diligence. This is called the faculty of mindfulness. {1.2.18}
“One brings one-pointed focus with the faculty of samādhi to the qualities that are safeguarded by the faculty of mindfulness. This is called the faculty of samādhi. {1.2.19}
“One fully comprehends with the faculty of insight the qualities that one contemplates one-pointedly with the faculty of samādhi. This is called the faculty of insight. {1.2.20}
“These five faculties develop into five powers, namely, (1) the power of faith, (2) the power of diligence, (3) the power of mindfulness, (4) the power of samādhi, and (5) the power of insight. These are the five powers. {1.2.21}
“What in this list of thirty-seven factors are the seven aids to awakening? They are (1) the mindfulness aid to awakening, (2) the examination of phenomena aid to awakening, (3) the diligence aid to awakening, (4) the contentment aid to awakening, (5) the serenity aid to awakening,[F.77.b] (6) the samādhi aid to awakening, and (7) the equanimity aid to awakening. These involve renunciation based on discrimination, the absence of desire, and cessation, and lead to total refinement in which one becomes completely free of afflictions. One should cultivate these seven aids to awakening, the examination of phenomena, and so forth. {1.2.22}
“And what is the noble eightfold path? The correct view, which transcends the mundane sphere, is not being motivated by the belief in a soul (ātman). It is being motivated instead by the belief that there is no being (sattva), psyche (jīva), spirit (poṣa), person (puruṣa, pudgala), human (manuja, mānava), agent (kāraka), or experiencer (vedaka); no annihilation or eternal enduring; no existence or nonexistence;31 and no distinction between virtuous and nonvirtuous,32 all the way up to no saṃsāra and no nirvāṇa. This is called the correct view. {1.2.23}
“Thoughts (saṃkalpa) through which arise the afflictions of desire, hatred, and delusion, are thoughts that one should avoid.33 Thoughts through which arise34 an abundance of morality, meditative absorption, insight, liberation, and vision into the wisdom of liberation, are thoughts that one should have. These are called correct thoughts. {1.2.24}
“One should use speech that hurts neither oneself nor others, causes no distress to oneself or others, and is not derisive of oneself or others. By applying one’s attention to this one becomes endowed with this speech,[F.78.a] through which one enters the correct noble path. This is called correct speech. {1.2.25}
“One should not commit acts that are negative, and whose results are negative. One should perform acts that are positive, and whose results are positive. One should not commit acts that are positive, but whose results are negative. One may commit acts that are negative, but whose results are positive and lead to reducing the negative. Relying on virtuous acts is the correct activity. This is called correct activity. {1.2.26}
“Correct livelihood is when one’s livelihood is restrained, like that of the noble ones, and strictly follows the tenets of virtue,35 when it is free of hypocrisy, when it does not involve too much talking, when it is not embellished by stories, when one’s conduct has moral integrity, when it does not involve envy of the gains of others,36 when one is content with one’s blameless gains, and when it is recommended by the noble ones. {1.2.27}
“One should avoid wrong effort, not recommended by the noble ones, that relies on desire, hatred, ignorance, and other afflictions. Instead, one should pursue the effort that brings one to the genuine truth of the noble ones’ path, lays out the path leading to nirvāṇa, and delivers one to each successive stage. This is called correct effort. {1.2.28}
“The mindfulness in which one’s repose is unshakable, one’s body is straight and not crooked, one is able to see the shortcomings, and so forth, of saṃsāra, and by which one is led to the path to nirvāṇa, is a non-forgetting that connects one to the correct path of the noble ones. This is called correct mindfulness. {1.2.29}[F.78.b]
“A samādhi engaged in correctly is the meditative absorption by abiding in which one abides in the right way for the sake of liberating all beings and thus reaches nirvāṇa. This is called correct samādhi. {1.2.30}
Vajragarbha asked, “What subtle energy channels are in the body?” {1.2.36}
The Blessed One said, “There are one hundred and twenty of them, corresponding to the divisions within the four cakras. The chief ones, those with bodhicitta as their innate nature, are thirty-two in number. They are:
Vajragarbha asked, “Of what kind are these channels, O Blessed One?” {1.2.40}
The Blessed One replied, “They all are permutations of the threefold existence, and are entirely devoid of apprehended object and apprehending subject.” {1.2.41}
This concludes the second part of the first chapter, called “Applying Bodhicitta,” which includes a full exposition on the five faculties,38 the five powers, the seven aids to awakening, and the noble eightfold path.
Then all the tathāgatas, having paid reverence and prostrated to the Blessed One, said, “Please teach us, O Blessed One, the secret, pithy wisdom that has no equal.” {1.3.1}
The Blessed One, acknowledging the request made by all the tathāgatas, entered the meditative absorption called “the vajra lamp of wisdom that is the essence of all the tantras” and expounded this secret of all the tantras: {1.3.2}
The Tibetan translation is Toh 366, sangs rgyas mnyam sbyor mkha’ ’gro sgyu ma bde mchog gi rgyud phyi ma, Degé Kangyur vol. 77 (rgyud ’bum, ka), folios 151.a–193.a.
The Degé Tibetan reads sems dpa’ sangs rgyas kun gyi dngos / rdo rje sems dpa’ bde ba’i mchog / gsang ba mchog gi dgyes pa na / thams cad bdag nyid rtag tu bzhugs.
In the Tib. (73b.7–74a.1) this sentence reads, “What emerges from it signifies what is called the ‘meditative absorption of sampuṭa’ ” (/de las byung ba ni yang dag par spyor ba’i ting nge ’dzin ces bya ba’i don to/).
Instead of “sampuṭa,” the Tib. (74a.1–2) has “emergence from sampuṭa” (yang dag par sbyor ba las byung ba).
The translation of this verse follows one of several possible interpretations. Different variant readings and multiple possible interpretations of each of these readings are interpreted differently in different commentaries on the Sampuṭa, and, differently again, in the Catuṣpīṭha Tantra to which this passage can be traced.
“Before one became a practitioner” is missing from the Tib. of this verse (74b.2). Instead, “practioner” (yo gis) appears in the Tibetan as an agent in the verse that follows.
Instead of “equality,” the Tibetan Degé version (74b.3) has “characteristic” (mtshan nyid). N and H, however, read “equality” (mnyam nyid), as does Comm1.
The translation of the last half-stanza is influenced by the Tib. (74b.3), which has “A wise person … will plant the seed in the field, and the like, of the empty body” (/lus kyi stong pa’i zhing sogs la/ /blo dang ldan pas sa bon gdab/).
Comm1 (37) explains that the “fifth” refers to the avadhūtī at the center of the four channels that make up the crown cakra.
This highly ambiguous sentence is outside the regular verse structure and is omitted in some sources. In defiance of the Tib., one could perhaps link it to the following verse and interpret it as, “The seed syllable of fire should be applied to the opening of Brahmā.”
This sentence is omitted in most Skt. sources; it is also missing from the Tibetan translation. However, Comm1 (39) reflects this reading, but instead of “crown,” has “palate” (rkan).
Alliteration in Skt.—“jananī (mother) … janayati (gives birth) … jagajjanam (to the people of the world).
A play on words in Skt.—the words for both “alotted inheritance” (vibhāga) and “sister” (bhaginī) share a common derivation.
A play on words again—the Skt. word rañjana means both delighting someone and dyeing cloth.
Rajakī is the Skt. word for a dyeing/washing woman, derived from the root rañj (to dye/to delight).
Comm1 (52) glosses this as the “innate great bliss experienced when the guru is given initiation, … or such that can only be experienced from [sexual] union with the mudrā.”
The Tib. (D: ’ching ba, “to be bound”; Y, K: mching ba) should be corrected to ’chi ba (“to die”); Comm1 (52) corroborates.
In the Tib. (77a.1) this sentence includes the initial phrase from the next sentence: “These were the four bases of miraculous power, which are associated with the realm of desire” (/’di rnams ni rdzu ’phrul gyi rkang pa bzhi ste/ ’dod par spyod pa dang bcas pa’o/).
In the Tib., the last part of this sentence (the first part in the Skt.) seems to belong to the preceding sentence. See the previous note.
Instead of “no existence or nonexistence,” the Tib. (77b.4) has “motiviated by the belief in freedom from existence” (srid pa dang bral ba’i lta bas kun nas bslang ba).
Instead of “no distinction between virtuous and nonvirtuous,” the Tib. (77b.4) has “motivated by the belief that what is taught in scripture is reasonable” (rigs su lung bstan pa’i lta bas kun nas bslang ba).
This sentence in the Tib. (77b.5) is, “Thoughts motivated by desire, hatred, delusion, and other afflictions are incorrect thoughts” (’dod chags dang/ zhe sdang dang/ gti mug dang/ nyon mongs pas kun nas bslang ba’i rtog pa de ni yang dag pa’i rtog par mi ’gyur ro/).
Instead of “through which arise an abundance” the Tib. (77b.6) has “motivated by an abundance” (phung pos kun nas bslang ba).
Instead of “strictly follows the tenets of virtue,” the Tib. Degé version (78a.3–4) reads “is meek and gentle with respect to the tenets of virtue” (yon tan yang dag pa’i chas zhum zhing dul ba), whereas versions Y, K, and N read “is meek and gentle with respect to the qualities (chos instead of chas) of virtue.”
Instead of “when it does not involve envy of the gains of others,” the Tib. (78a.4: ’jig rten pha rol gyi dbang phyug dang ldan pa) seems to reflect the reading paralokaiśvaryayuktatā (“when it is endowed with the mastery of the other world”), similar to the reading paralokeśvarīyuktatā found in some manuscripts.
The subtle channels are here personified by being given feminine names and referred to, on occasion, as “ḍākinī.”
The Tib. (79a.1) begins this list with “the four applications of mindfulness, the four thorough relinquishments, the four bases of miraculous powers” (/dran pa nye bar gzhag pa bzhi dang/ yang dag par spang ba bzhi dang/ rdzu ’phrul gyi rkang pa bzhi dang/).
Instead of “single, condensed summary,” the Tib. (79b.7) has “the essence of the singular body” (gcig pa’i sku’i/ /snying po). Comm1, however, corroborates the Skt. reading.
The Tib. (80a.2) seems to be saying, “It is the very producer of effects. / It is precisely what cultivates qualities and what possesses qualities” (/’bras bu rnams la byed pa nyid/ /chos dang chos can sgom pa nyid/).
In the Tib. (80a.7–80b.1), this half-stanza seems to say, “Once transformed by wisdom and means / The afflictions will become conviction / assurance” (/thabs dang shes rab sprul pa’i rgyus/ /nyon mongs rnams ni yid ches ’gyur/); “conviction / assurance” (yid ches) reflects another conceivable translation of pratyaya.
This half-stanza is not very clear. Possibly, the intended meaning is that, when the fire of the afflictions burns the afflictions themselves, it can be enjoyed as a divine dance.
In the versions of the Tib. translation consulted (D 80b.4), the Skt. phrase atispaṣṭena (“very clearly,” Tib. shin tu gsal bas) is joined with the following verse in its initial line.
In light of variation observed in the preceding note, the Tib. verse seems to read, “What is praised quite clearly / By the buddhas in this world / Is a pure triangle, shaped like the Sanskrit letter e / At whose center is the delightful evam” (/gang zhig shin tu gsal bas ni/ /’dzam gling de ’dir sangs rgyas bsngags/ /gru gsum dag pa e yi dbyibs/ /dbus su dgyes pa’i e vaM yin/).
The Tib. (81a.2–3) for this half-stanza is “All those great powers / Which are accomplished while taking pleasure in the fifty [letters] within one’s own abode” (/gang zhig thams cad mthu che ba/ /rang gi khyim du lnga bcu ’dod pa dang ldan par ’grub bo/).
It seems that the vocative form, bhagavan, functions in this and the next paragraphs as an instrumental (by the Blessed One). The Degé (81b.4) and most other Tibetan versions consulted seem to say, “What would be amiss about the Blessed One not realizing it? (mi rtogs).” N and H read “it/that” (de) instead of “not” (mi), thus more closely reflecting the Sanskrit.
We have a play on words here—bhagavān and bhagnavān are different in meaning, but similar in sound.
In the Tib. (82a.7) this sentence is, “Since it is insight that destroys primary and subsidiary afflictions, insight is called bhaga” (shes rab gang gis nyon mongs pa dang/ nye ba’i nyon mongs pa ’joms pa de’i phyir shes rab bha gar gsungs te/).
Instead of “are ineffable, O Vajrapāṇi,” the Degé Tib. (82b.2) has “were not spoken by Vajrapāṇi” (/lag na rdo rjes ma bshad pa). However, Y, J, K, N, and C all reflect the vocative “O Vajrapāṇi” (lag na rdo rje).
The Tib. (82b.2–3) reads the last two sentences together: “By means of these letters, beings set in front of themselves the goal of reaching the other shore of the ocean of saṃsāra, so distant, and, with a mind in which that [goal] so set has vanished, attain in this birth the state of awakening, or the state of Vajrasattva.” This reads Y and K, “that [goal] set in front” (mngon du mdzad pa de), instead of the Degé, “that which is not set in front” (mngon du ma mdzad pa de). Following the Tibetan translation, particularly the reading of Y and K, it is also possible to interpret the Sanskrit tallīnacittena accordingly as “with a mind in which that has disappeared / dissolved,” with “that” referring to the “goal” (lakṣaṃ) of awakening.
The Tibetan differs here and is connected to the previous line with a continuative particle te. One possible interpretation would be: “as those for whom the inconceivable state is not something attained are bliss-gone ones, buddhas” (gang dag bsam gyis mi khyab pa’i gnas ma thob pa de ni bde bar gshegs pa ste sangs rgyas yin no/).
The Tibetan parses this and the previous sentence differently. One possible interpretation would be: “As those for whom the inconceivable state is not something attained are bliss-gone ones, buddhas. Those who set it as a goal are taught to be ‘beings’ ” (gang dag bsam gyis mi khyab pa’i gnas ma thob pa de ni bde bar gshegs pa ste sangs rgyas yin no/ /mtshan gzhi mtshon par byed pa ni sems dpar yang dag par gsungs te/).
Sevitamātra, here rendered as “self-indulgence,” is in the Tib. (82b.4) interpreted as “indulging in anger.”
The Tib. (83a.3) reads “When, in his pursuit of the path of mantra, / One is initiated by an adept.”
(/sngags kyi lam gyi rjes btsal bas/ /gang tshe mkhas pas dbang bskur ba/). The Tib. (83a.3) reflects “the lord of infinite world spheres” (’jig rten khams ni mtha’ yas bdag), which is also the reading in the Prajñopāyaviniścayasiddhi, the source text for this passage. Comm1 (141), however, reflects, “the goddess of…” (dbang ma).
Comm1 (141) glosses samaya (dam tshig) as “the experience of great bliss” (bde ba chen po nyams su myong ba).
The Degé Tibetan (83a.6) mistakes khyad mdzad pa (Skt. viśeṣitā) for khyab mdzad pa. Y, K, N, and H all correctly have khyad instead.
The meaning of this verse is not very clear. Even though the Tib. reflects the reading vidyādhara (rig pa ’dzin pa), this could be vidyāvara (the lover of the consort (vidyā), as the letters dh and v look identical in some manuscripts. The Tib. (83b.3), joining this verse with the last pāda of the previous verse, has “All wisdom consorts who have been purified [in that way] / Should be offered, once the knowledge-holder and his many companions, / In a place free of disturbances, / Have adorned themselves / With sandal, garments, garlands, and the like” (/gang zhig sbyangs pa’i rig ma kun/ /nye bar ’tshe ba med gnas su/ /rig pa ’dzin pa ’khor mang po/ /de nas tsan dan gos phreng sogs/ rnam par brgyan nas dbul bar bya/).
Instead of “inanimate,” Degé (83b.7) has bstan (teaching), but Y, J, K, and C have brtan (inanimate).
The root text uses code words when referring to the five samaya substances listed in this verse. For “vajra water,” the Tib. (84a.6) has “water of the lord of the families” (rigs kyi bdag po’i chu). There seems to be some confusion with the source texts, as semen is listed twice, and feces is missing.
The Degé (84a.7) is missing “before,” and has “which” (gang) instead. However, other versions (Y, J, K, N, C, and H) all have “before” (gong).
According to Comm2 (816), “his own yoginī” refers to “one’s own karmamudrā,” whereas “wisdom consort described before” refers to consorts “born from mantra, born from [sacred] fields, born from karma, or born from wisdom.”
If the words “olibanum” and “camphor” in the last pāda were translated according to their coded meanings, this pāda would read “Should be cared for by means of a sexual act and semen.”
Instead of “through love-making,” the Degé (84b.1) has “through teaching / showing” (bstan pas), but Y, K, N, and H have the proper “through serving / making love” (bsten pas).
The meaning of this half-stanza is not completely clear; the Tib. (84b.4) seems to be saying “The joy of sexual bliss is ascertaining everything. / Its pleasure is the means leading to omniscience” (/shin tu bde dga’ thams cad nges/ /de bde thabs las thams cad rig/).
Instead of “high above,” the Tib. has “see” (mthong), with no variant readings. However, given the Skt., this should perhaps be corrected to mthon, which means “high / lofty.”
It seems that the words niravagrahacittena (“with the mind free of expectation”), which are at the beginning of the next verse, should be read with this verse, as reflected in the Tib. (/re ba med pa’i sems kyis ni/).
The Degé (85a.3) rather has “With the intent of attracting the disciple” (/slob ma bsdu ba’i bsam pa’i phyir/). However, two other versions (Y, K) corroborate the Skt. “For the sake of removing the disciple’s grasping” (/slob ma’i zhen pa bzlog pa’i phyir/). Yet two other versions (J, C) have “For the sake of removing the disciple’s feebleness / negativity” (/slob ma’i zhan pa bzlog pa’i phyir/).
Instead of “Vajradhara,” the Tib. (Degé, 85b.1) has “Lord of the families” (rigs kyi bdag po).
This half-stanza in the Tib. (86a.1) reads “Insight, on the level without reference, and / Great compassion, without reference” (/dmigs med gnas su shes rab dang/ /dmigs med snying rje chen po nyid/).
The translation “offers praise” (stod par byed) is based on the Tibetan translation, versions Y, J, K, N, C, and H. The Degé (86a.3) appears to read “makes void / empties” (stong par byed).
The Tib (86a.7) has “[This] is said to be equanimity, as an object of reflection” (mnyam nyid bsam bya nyid du gsungs).
The Tib. also has here (87a.2) “a temple of the omniscient one” (thams cad mkhyen pa’i gnas).
The Tib. (87a.5) only has “enjoy,” literally “devour” (bza’ bar bya), but the Skt. word used, bhaj, means both “partake of / enjoy” (also carnally), and “serve / honor/ revere.”
As the commentaries make clear, this passage is about using “negative” emotions skillfully.
Comm1 is clear that the term tiryak (horizontal), which the Tib. translators (87a.7–87b.1) render as “animals” (byol song dag), refers primarily to prostitutes, and secondarily to the yoga of inner warmth, i.e., Caṇḍālī (gtum mo) practice without consort.
Instead of “the best of lotuses” (padmavara), the Tib. has “the lotus bearer,” reflecting the reading padmadhara° (in many manuscripts, the letters dh and v are indistinguishable).
Comm2 (836) explains that “the nature of them all” refers to the nature of “all lords” (not just Vajrasattva).
The Tibetan (88a.1) has “seed syllables and forms, / and the order of hand gestures and shapes” (yig ’bru gzugs dang ni/ /phyag rgya dbyings kyi chog rim dang/).
The Tib. renders rasa as “taste,” implying perhaps articles of food, but rasa can also mean alchemical compounds used to prolong one’s life. The Yogaratnamālā (Farrow 1992), though, a commentary on the Hevajra where this passage can be traced to, interprets rasa as “honey.”
Instead of “pericarp,” the Degé (88b.7) and other versions have “second” (gnyis pa). Only two versions (N, H) have “pericarp” (ze ’bru). Comm1 has the moon disk “in the center of a lotus.”
One of the subtle channels in the body.
“Servant Acala,” or “Immovable Servant/Helper,” seems to be an epithet of Acala/Caṇḍamahāroṣaṇa; commentaries describe him as an emanation of Vairocana.
One of the five buddha families.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,” “to afflict”). Both meanings are noted by Buddhist commentators.
One of the goddesses in the retinue of Heruka.
One of the seven types of ḍākinīs.
One of the goddesses invited to partake in the oblation offering.
A deity personifying the true nature of the element fire.
In the Sampuṭodbhava, this deity is invoked to help obtain a son.
One of the eight nāga kings.
One of the seven types of ḍākinīs.
A gesture of reverence with the hands joined at the heart as if in prayer.
The symbol denoting the nasalization of a Sanskrit vowel, comprised of a dot above a crescent.
One of the goddesses invited to partake in the oblation offering.
A class of nonhuman beings believed to cause epilepsy, fits, and loss of memory. As their name suggests—the Skt. apasmāra literally means “without memory” and the Tib. brjed byed means “causing forgetfulness”—they are defined by the condition they cause in affected humans, and the term can refer to any nonhuman being that causes such conditions, whether a bhūta, a piśāca, or other.
A member of the class of celestial female beings of great beauty.
One of the four pīṭhas.
There are two versions of the ardhaparyaṅka posture—one sitting, the other dancing.
A Hindu god (personification of the sun).
The wish to attain awakening for the sake of all sentient beings; a luminous “seed” moving inside the channels; the Sanskrit and Tibetan terms are also used to denote semen.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
One of the power places.
A type of power place where yogins and yoginīs congregate.
A type of power place where yogins and yoginīs congregate.
A type of power place where yogins and yoginīs congregate.
A type of power place where yogins and yoginīs congregate.
A type of power place where yogins and yoginīs congregate.
A type of power place where yogins and yoginīs congregate.
One of the five goddesses personifying the five “hooks of gnosis.”
One of the five goddesses personifying the five “hooks of gnosis.”
One of the goddesses invited to partake in the oblation offering.
The female genital organ, in this and other tantric texts. Other meanings include “good fortune,” “happiness,” and “majesty”; the term forms the root of the word bhagavān, Blessed One; see also 1.163 et seq.
A wrathful form of Śiva.
One of the subtle channels in the body.
One of the goddesses in the retinue of Heruka.
A type of ḍākinī (literally, “earth traveller”).
See “bodhisattva level.”
One of the deities invited to partake in the oblation offering.
A drop (as of liquids); a “drop” of concentrated energy in the channels of the subtle body; the shape of a drop with a small protuberance above visualized above mantric syllables as part of the anunāsika (the nasal mark).
One of the deities invited to partake in the oblation offering.
In normative Mahāyāna doctrine, bodhicitta refers to the aspiration for awakening, in both its relative and absolute aspects. In tantric thought it frequently refers to semen in the context of its generation and manipulation in sexual yogic rites.
Ground; level; also the level of realization, in particular that of a bodhisattva. Also rendered here as “bhūmi.”
A code word for the male sexual organ. Taken literally, refers to “gum myrrh.”
One of the sacrificial fires.
A holy monument enshrining relics, usually in a shape that represents the five elements.
Circle; wheel; energy center in the subtle body—a vortex of channels.
The name of the energy center (cakra) at the top of the head. Also referred to as the mahāsukha cakra.
An outcaste or a member of the lowest (and despised) castes in Indian society.
An outcaste woman; one of the female deities in the retinue of Hevajra; the mystic heat below the navel, personified as a goddess; one of the five ḍākinīs visualized on the prongs of the vajra scepter.
One of the subtle channels in the body.
Asiatic Society of Bengal, Calcutta, no. 4854 (Shastri 1917). (C)
Royal Asiatic Society, London, Hodgson collection no. 37 (Cowell 1875). (R)
Tokyo University Library, New 427, Old 324 (Matsunami 1965). (T1)
Tokyo University Library, New 428, Old 319 (Matsunami 1965). (T2)
Wellcome Institute Library, London, no. 63 (Wujastyk 1985). (W)
yang dag par sbyor ba zhes bya ba’i rgyud chen po (Sampuṭanāmamahātantra). Toh 381, Degé Kangyur, vol. 79 (rgyud ’bum, ga), folios 73.b–158.b.
yang dag par sbyor ba zhes bya ba’i rgyud chen po (Sampuṭanāmamahātantra). bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 79, pp. 216–529.
Abhayākaragupta. dpal yang dag par sbyor ba’i rgyud kyi rgyal po’i rgya cher ’grel pa man ngag gi snye ma zhe bya ba, Śrīsampuṭatantrarājaṭīkāmnāyamañjarīnāma [The Extensive Commentary on the King of Tantras, the Glorious Sampuṭa, called the Bouquet of the Inherited Tradition]. Toh 1198, Degé Tengyur, vol. 7 (rgyud, cha), folios 1.b–316.a.
Also in: bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 4, pp. 3–767. [“Comm1” in notes.]
Also in: bod yul dmangs khrod kyi rtsa chen dpe rnying phyogs bsgrigs, 藏区民间所藏藏文珍稀文献丛刊［精华版］(Series Rare and Ancient Tibetan Texts Collected in Tibetan Regions), 3 volumes. Compiled by the Institute of the Collection and Preservation of Ancient Tibetan Texts of Sichuan Province (四川省藏文古籍捜集保护编务院). Chengdu: Sichuan Nationalities Publishing House (四川民族出版社) / Beijing: Guangming Daily Press (光明日报出版社), October 2015.
Butön (bu ston rin chen grub). sampuṭa’i ’grel pa snying po’i de kho na nyid gsal bar byed pa [The Commentary on the Sampuṭa, Elucidation of the True Meaning]. In The Collected Works of Bu ston (gsung ’bum/ rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa). 28 vols, edited by Lokesh Chandra from the collections of Raghu Vira, vol. 8, 217–947 (folios 1.a–365.b). Sata-pitaka Series. Indo Asian Literatures, vols. 41–68. New Delhi: International Academy of Culture, 1965–1971.
Indrabhūti. dpal kha sbyor thig le zhe bya ba rnal ’byor ma’i rgyud kyi rgyal po’i rgya cher ’grel pa yang dag par lta ba’i dran pa’i snang ba zhe bya ba, Sampuṭatilakanāmayoginītantrarājaṭīkāsmṛtisaṃdarśanālokanāma [The Extensive Commentary on the King of Yoginī Tantras, the Glorious Sampuṭatilaka, called the Light that Illuminates Tradition]. Toh 1197, Degé Tengyur, vol. 6 (rgyud, ca), folios 94.b–313.a. [Note: not to be confused with the Kangyur text also referred to as the Sampuṭatilaka, Toh 382; see the entry below.]
Also in: bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 3, pp. 1088–1654. [“Comm3” in notes.]
Śūravajra. rgyud thams cad kyi gleng gzhi dang gsang chen dpal kun tu kha sbyor las byung ba’i rgya cher bshad pa rin po che’i phreng ba zhe bya ba, Ratnamālā [The Extensive Commentary on the Emergence from Sampuṭa, the Foundation and Great Secret of All Tantras, called the Jewel Rosary]. Toh 1199, Degé Tengyur, vol. 8 (rgyud, ja), folios 1.b–111.a.
Also in: bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 4, pp. 771–1055. [“Comm2” in notes.]
rgyud kyi rgyal po chen po dpal yang dag par sbyor ba’i thig le zhe bya ba, Sampuṭatilaka [The Great King of Tantras, called the Glorious Tilaka of Sampuṭa]. Toh 382, Degé Kangyur vol. 79 (rgyud ’bum, ga), folios 158.b–184.a. [Note: Despite being a Kangyur text, this is a commentary, sometimes referred to as the “eleventh chapter” of the Sampuṭodbhava. It is included in the Sanskrit manuscripts of the Royal Asiatic Society and the Wellcome Institute Library as their final part.]
Bhavabhaṭṭa. Cakrasaṃvaravivṛtiḥ. (Commentary on the Herukābhidhāna Tantra). (See Pandey 2002).
Bhavabhaṭṭa. Catuṣpīṭhanibandha. (Commentary on the Catuṣpīṭha Tantra). (See Szántó 2012)
Cowell, E. B. and Eggeling, J. “Catalogue of Buddhist Sanskrit Manuscripts in the Possession of the Royal Asiatic Society (Hodgson Collection).” Journal of the Royal Asiatic Society of Great Britain and Ireland, Pt. 1: 1–56, 1875.
Dharmachakra Translation Committee. The Practice Manual of Noble Tārā Kurukullā (Āryatārākurukullākalpa, Toh 437). 84000: Translating the Words of the Buddha, 2011.
Durjayacandra. Mitapadapañjikā. (Commentary on the Catuṣpīṭha Tantra). Manuscript, Nepal-German Manuscript Preservation Project 23/14.
Elder, George Robert. The Saṃpuṭa Tantra: Edition and Translation, Chapters I–IV. (“Chapters I–IV” refers to the four parts of the first chapter.) (Unpublished PhD thesis at Columbia University, New York, 1978).
Farrow, G. W. and Menon, I. The Concealed Essence of the Hevajra Tantra, with the Commentary Yogaratnamālā. Delhi: Motilal Banarsidass, 1992.
Matsunaga, Yukei (ed.). The Guhyasamāja Tantra. Osaka: Toho Shuppan, 1978.
Matsunami, Seiren. Catalogue of the Sanskrit manuscripts in the Tokyo University Library. Tokyo: Suzuki Research Foundation. 1965.
Monier-Williams, Sir Monier. A Sanskṛit-English dictionary: etymologically and philologically arranged with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European languages . Oxford: Clarendon Press, 1888.
Noguchi, Keiya. “The fundamental character of the Saṃpuṭodbhavatantra.” Journal of Indian and Buddhist Studies 32 (2) (1984): 726–727. [in Japanese].
Noguchi, Keiya. “The Saṃpuṭodbhavatantra I-i, with special reference to the title.” Journal of Indian and Buddhist Studies 34 (2) (1986a): 125–128. [in Japanese].
Noguchi, Keiya. “The Saṃpuṭodbhavatantra and the Pi mi siang king.” Buzan Gakuho: Journal of Buzan Studies 31(1986b): 39–63. [in Japanese].
Noguchi, Keiya. “The Heruka-maṇḍala in the Saṃpuṭodbhavatantra.” Mikkyogaku Kenkyu: The Journal of Esoteric Buddhist Studies 19 (1987a): 65–86. [in Japanese].
Noguchi, Keiya. “The Vajrasattva-maṇḍala in the Saṃpuṭodbhavatantra.” The Journal of Buddhist Iconography 5 (1987b): 1–14. [in Japanese].
Noguchi, Keiya. “The Saṃpuṭodbhavatantra III-iii, with special reference to the Nairātmyā-maṇḍala.” Journal of Indian and Buddhist Studies 36 (1) (1987c): 134–136. [in Japanese].
Noguchi, Keiya. “The Nairātmyā-maṇḍala in the Saṃpuṭodbhavatantra.” Buzan Gakuho: Journal of Buzan Studies 33 (1988): 75–92. [in Japanese].
Noguchi, Keiya. “On the inserted verses among the citations from the Prajñopāyaviniścaya-siddhi IV in the Saṃpuṭodbhavatantra II-ii.” Studies on the Buddhist Sanskrit Literature, edited by the Śrāvakabhūmi Study Group and The Buddhist Tantric Texts Study Group, 1995: 141–145. Tokyo: Institute for Comprehensive Studies of Buddhism, Taisho University, 1995.
Pandey, Janardan Shastri (ed.). (1998). Yoginīsancāratantram with Nibandha of Tathāgataraksita [sic] and Upadeśānusāriṇīvyākhyā of Alakakalaśa. Rare Buddhist Texts Series 21. Sarnath: Central Institute for Higher Tibetan Studies, 1998.
Pandey, Janardan Shastri. (2002). Śrīherukābhidhānam Cakrasaṃvaratantram with the Vivṛti Commentary of Bhavabhaṭṭa. 2 vols. Rare Buddhist Texts Series 26. Sarnath: Central Institute for Higher Tibetan Studies, 2002.
Samdhong Rinpoche and Vrajvallabh Dwivedi (eds.) (1987). Guhyādi-Aṣṭasiddhi Saṅgraha. Sarnath: Central Institute for Higher Tibetan Studies, 1987.
Samdhong Rinpoche and Vrajvallabh Dwivedi (1990). Vasantatilakā of Caryāvratī Śrīkṛṣṇācārya with Commentary: Rahasyadīpikā by Vanaratna. Rare Buddhist Texts Series 7. Sarnath: Central Institute for Higher Tibetan Studies, 1990.
Samdhong Rinpoche and Vrajvallabh Dwivedi (1992). Kṛṣṇayamāritantram with Ratnāvalī Pañjikā of Kumāracandra. Rare Buddhist Texts Series 9. Sarnath: Central Institute for Higher Tibetan Studies, 1992.
Sanderson, Alexis. “The Śaiva sources of the Buddhist Tantras of Śaṃvara,” Handout 4, Trinity Term, University of Oxford, 1998.
Shastri, Hara Prasad. A Descriptive catalogue of Sanskrit manuscripts in the government collection under the care of the Asiatic Society of Bengal. Calcutta: Asiatic Society of Bengal, 1917.
Siklós, Bulcsu. The Vajrabhairava Tantras. Tibetan and Mongolian Versions, English Translation and Annotations. Buddhica Britannica Series Continua VII. Tring: Institute of Buddhist Studies, 1996.
Skorupski, Tadeusz (1996). “The Saṃpuṭa-tantra, Sanskrit and Tibetan Versions of Chapter One.” The Buddhist Forum, vol. IV: 191–244. London: School of Oriental and African Studies, 1996.
Skorupski, Tadeusz (2001). “The Saṃpuṭa-tantra, Sanskrit and Tibetan Versions of Chapter Two.” The Buddhist Forum, vol. VI: 223–269. Tring: The Institute of Buddhist Studies, 2001.
Snellgrove, D. L. (ed.). The Hevajra Tantra: A Critical Study. 2 vols. London Oriental Series, vol. 6. London: Oxford University Press, 1959.
Sugiki, Tsunehiko (2002). “A Critical Study of the Vajraḍākamahātantrarāja (I)—Chapter 1 and 42.” Chizan Gakuho: Journal of Chizan Studies 51: 81–115.
Sugiki, Tsunehiko (2003). “A Critical Study of the Vajraḍākamahātantrarāja (II)—Sacred Districts and Practices Concerned.” Chizan Gakuho: Journal of Chizan Studies 52: 53–106.
Szántó, Péter-Dániel (2012). Selected Chapters from the Catuṣpīṭhatantra. (1/2) Introductory study with the annotated translation of selected chapters. (2/2) Appendix volume with critical editions of selected chapters accompanied by Bhavabhaṭṭa’s commentary and a bibliography. (Unpublished PhD thesis at Oxford University, Oxford).
Szántó, Péter-Dániel (2013). “Before a Critical Edition of the Sampuṭa: Tibet after Empire Culture, Society and Religion between 850–1000.” Proceedings of the Seminar Held in Lumbini, Nepal, March 2011. LIRI Seminar Proceedings Series, vol. 4: 343–366. Lumbini: Lumbini International Research Institute, 2013.
Szántó, Péter-Dániel (2016). “Before a Critical Edition of the Sampuṭa.” Zentralasiatische Studien 45, pp. 397–422. Andiast: International Institute for Tibetan and Buddhist Studies, 2016.
Ui, Hakuju, et al. Tōhoku Teikoku Daigaku Hobun Gakubu hen. Zaidan Hojin Saito Hoonkai hojo (Added t.p.: A catalogue-index of the Tibetan Buddhist canons (Bkaḥ-ḥgyur and Bstan-ḥgyur). Sendai: Tōhoku Teikoku Daigaku (Tōhoku Imperial University). Showa 9 [1934].
Vanaratna. Rahasyadīpikā (see Samdhong 1990).
Verrill, Wayne. The Yogini’s Eye: Comprehensive Introduction to Buddhist Tantra. Bloomington (IN): Xlibris Corporation, 2012.
Wujastyk, Dominik. A Handlist of the Sanskrit and Prakrit Manuscripts in the Library of the Wellcome Institute for the History of Medicine. Vol. 1. London: Wellcome Institute for the History of Medicine, 1985.
Comm1 Āmnāyamañjarī, by Abhayākaragupta (Toh 1198)
Comm2 Ratnamālā, by Śūravajra (Toh 1199)
Comm3 Smṛtisaṃdarśanāloka, by Indrabhūti (Toh 1197)
Editions of the Tibetan Kangyur consulted through variant readings recorded in the Comparative Edition (dpe bsdur ma):
C Choné
H Lhasa (zhol)
J Lithang
K Peking Kangxi
N Narthang
Y Peking Yongle
MW Monier Williams Sanskrit dictionary
C Asiatic Society of Bengal, Calcutta, no. 4854 (Shastri 1917)
R Royal Asiatic Society, London, no. 37 (Cowell 1875)
T1 Tokyo University Library, New 427, Old 324 (Matsunami 1965)
T2 Tokyo University Library, New 428, Old 319 (Matsunami 1965)
W Wellcome Institute Library, London, no. 63 (Wujastyk 1985)
Comm1 Āmnāyamañjarī, by Abhayākaragupta (Toh 1198)
Comm2 Ratnamālā, by Śūravajra (Toh 1199)
Comm3 Smṛtisaṃdarśanāloka, by Indrabhūti (Toh 1197)
S Sampuṭodbhava (Skorupski 1996, 2001)
G Guhyasamāja Tantra (Matsunaga 1978)
H Hevajra Tantra (Snellgrove 1959)
K Kṛṣṇayamāri Tantra (Samdhong 1992)
L Laghuśaṃvara (Herukābhidhāna) Tantra (Pandey 2002)
N Sampuṭodbhava Tantra (Noguchi 1986, 1987, 1988, 1995)
Ni Sañcāranibandha, comm. on the Yoginīsañcāra (Pandey 1998)
P Prajñopāyaviniścayasiddhi (Samdhong 1987)
SU Samājottara, the 18th chapter of the Guhyasamāja (Matsunaga 1978)
Sz Catuṣpīṭha Tantra (Szántó 2012 & Szántó 2010)
V Vasantatilakā (Samdhong 1990)
VḌ Vajraḍāka Tantra (Sugiki 2002 & Sugiki 2003)
Y Yoginīsañcāra Tantra (Pandey 1998)
a.c. ante correctionem
conj. conjectured
em. emended
om. omitted
p.c. post correctionem
rec. reconstructed
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