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  • Toh 381

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh381.pdf

ཡང་དག་པར་སྦྱོར་བ།

Emergence from Sampuṭa

Sampuṭodbhavaḥ
ཡང་དག་པར་སྦྱོར་བ་ཞེས་བྱ་བའི་རྒྱུད་ཆེན་པོ།
yang dag par sbyor ba zhes bya ba’i rgyud chen po
The Foundation of All Tantras, the Great Sovereign Compendium “Emergence from Sampuṭa”
Saṃpuṭodbhava­sarva­tantra­nidāna­mahā­kalpa­rājaḥ

Toh 381

Degé Kangyur, vol. 79 (rgyud ’bum, ga), folios 73.b–158.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Gayādhara
  • Drokmi Śākya Yeshé

Imprint

84000 logo

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha.

First published 2020

Current version v 1.12.13 (2025)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

Warning: Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read this translation are advised to consult the authorities of their lineage. The responsibility for reading this text or sharing it with others who may or may not fulfill the requirements lies in the hands of readers.

Tantra Text Warning

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The responsibility for reading these texts or sharing them with others—and hence the consequences—lies in the hands of readers.

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It is true, of course, that a translation makes the content accessible to a far greater number of people; 84000 has therefore consulted many senior Buddhist teachers on this question, and most of them felt that to publish the texts openly is, on balance, the best solution. The alternatives would be not to translate them at all (which would defeat the purposes of the whole project), or to place some sort of restriction on their access. Restricted access has been tried by some Buddhist book publishers, and of course needs a system of administration, judgment, and policing that is either a mere formality, or is very difficult to implement. It would be even harder to implement in the case of electronic texts—and even easier to circumvent. Indeed, nowadays practically the whole range of traditionally restricted Tibetan Buddhist material is already available to anyone who looks for it, and is all too often misrepresented, taken out of context, or its secret and esoteric nature deliberately vaunted.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 10 chapters- 10 chapters
1. Chapter 1
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
2. Chapter 2
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
3. Chapter 3
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
4. Chapter 4
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
5. Chapter 5
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
6. Chapter 6
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
7. Chapter 7
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
8. Chapter 8
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
9. Chapter 9
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
10. Chapter 10
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
c. Colophon
+ 1 section- 1 section
· Tibetan Colophon
ap. Sanskrit Text
+ 10 chapters- 10 chapters
app. Introduction to This Sanskrit Edition
ap1. Chapter A1
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap2. Chapter A2
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap3. Chapter A3
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap4. Chapter A4
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap5. Chapter A5
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap6. Chapter A6
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap7. Chapter A7
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap8. Chapter A8
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap9. Chapter A9
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ap10. Chapter A10
+ 4 sections- 4 sections
· Part 1
· Part 2
· Part 3
· Part 4
ab. Abbreviations
+ 2 sections- 2 sections
· Abbreviations used in the introduction and translation notes
· Abbreviations used in the appendix – Sanskrit Text
n. Notes
b. Bibliography
+ 4 sections- 4 sections
· Manuscripts of the Sampuṭodbhava used in preparing the accompanying Sanskrit edition
· Tibetan Translation
· Commentaries
· General works, including those that share parallel passages with the Sampuṭodbhava
g. Glossary

s.

Summary

s.­1

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.


ac.

Acknowledgements

ac.­1

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.

ac.­2

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.


i.

Introduction

i.­1

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.


Text Body

The Translation
The Foundation of All Tantras, the Great Sovereign Compendium
Emergence from Sampuṭa

1.

Chapter 1

Part 1

[F.73.b]


1.­1

Oṁ, homage to Vajraḍāka!


1.­2

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}

Part 2

Part 3

Part 4


2.

Chapter 2

Part 1

2.­1
“I will now explain,
For the benefit of practitioners,
By what method the disciple is initiated,
And also the general ritual procedure. {2.1.1}
2.­2
“First, the officiating yogin, assuming the identity of the deity, [F.83.a]
Should purify the ground,
Diligently making it into vajra by means of the syllable hūṁ.
He should next draw the maṇḍala. {2.1.2}
2.­3
“In a garden, a secluded place,
The abode of a bodhisattva,
An empty enclosure, or a residence
He should delimit a splendid circle. {2.1.3}
2.­4
“He should trace it with sublime powders.
Alternatively, he should do it with middling materials‍—
Powders of the five precious substances,
Rice flour, or something similar. {2.1.4}

Part 2

Part 3

Part 4


3.

Chapter 3

Part 1

3.­1
“Listen about the practice, as it really is,
Of generating Nairātmyā and Heruka,
One through which all wicked
And violent beings will be tamed.122 {3.1.1}
3.­2
“The transformations effected by the ḍāka123 and ḍākinīs‍—
All of them I will explain to you.
The vajra-holding Heruka, in his identity of Vajrasattva,
Will bring on the vajra-like state. {3.1.2}
3.­3
“One should assume a wild form in a raging ring of flames;
It should be radiating all around.
One should next visualize a garland of seed syllables
In the center of a moon disk. {3.1.3}

Part 2

Part 3

Part 4


4.

Chapter 4

Part 1

4.­1

[Vajragarbha said:]

“I would like to hear, O Blessed One,
About the characteristics of the external signs.186
Please tell me, O great sage,
This secret of yogins and yoginīs.” {4.1.1}
4.­2

The lord then entered the meditative absorption called “the power of ḍākinīs’ conquest” and explained the pledge signs of ḍākinīs. {4.1.2}

4.­3
“The vajra (male sexual organ)187 is in Kollagiri
And the lotus (female sexual organ) is in Muṃmuni.
The rattle of the wood (hand-drum) is unbroken;
It sounds for compassion, not for quarrels.188 {4.1.3} [F.100.a]

Part 2

Part 3

Part 4


5.

Chapter 5

Part 1

5.­1
“Now I will teach
About the gathering of all sublime people.
There, one should consume a dish of good food,
Served in a dish with two compartments. {5.1.1}
5.­2

Vajragarbha asked, “Blessed One, what places are places of gatherings?” {5.1.2}

The Blessed One said:

5.­3
“There are pīṭhas and auxiliary pīṭhas,
And likewise, kṣetras and auxiliary kṣetras.
There are also chandohas and auxiliary chandohas,
Melāpakas and auxiliary melāpakas. {5.1.3}
5.­4
“There are charnel grounds and auxiliary charnel grounds,
Pīlavas and auxiliary pīlavas.
These are the twelve types of meeting places. [F.103.a]
The lord of the ten bhūmis has not specified
Any places other than these twelve.” {5.1.4}

Part 2

Part 3

Part 4


6.

Chapter 6

Part 1

6.­1

[The goddess294 said:]

“I would be interested to hear, my lord,
What are the stages of self-consecration?
What is the purpose of secrecy?” {6.1.1}
6.­2

The Blessed One said:

“Listen, O most compassionate Vajrasattva,295
With undivided attention!
I will now briefly explain the definitive meaning
Common to all tantras. {6.1.2}
6.­3
“What is referred to with the letter e (the dharmodaya),
Is the place with imperceptible characteristics.
Going and coming with the elements,
Mind is always in motion.” {6.1.3}
6.­4
[The goddess asked], “Why is the word elements being used?” {6.1.4}
The lord replied, “Regarding the secret sixteen syllables,296 the following has been said:

Part 2

Part 3

Part 4


7.

Chapter 7

Part 1

7.­1

[Vajragarbha said:]

“I want to hear, O Blessed One,
The description of secret code words.
What can be said about this twilight language?
Please speak conclusively, O Blessed One, {7.1.1}
7.­2
“About this great pledge408 of the yoginīs
That cannot be deciphered by the hearers and others.
With the smiling, glancing,
Embracing, coupling, and so forth, {7.1.2}
7.­3
“This twilight language has not been taught
Even in the four divisions of tantra.”

[The Blessed One said:]

“I will teach it, Vajragarbha;
Please listen with undivided attention. {7.1.3}

Part 2

Part 3

Part 4


8.

Chapter 8

Part 1

8.­1

Vajragarbha said:

“I want to hear, O Blessed One,
About the attributes signified by other things.
I do not know the four principles,
So please explain them, O Blessed One.” {8.1.1}
8.­2

The Blessed One said:

“Listen, Vajragarbha, how it really is regarding
The attributes of delivery from saṃsāra:
The vajra scepter signifies the first principle,
And the bell, the second. {8.1.2}
8.­3
“The third is the rosary, and the fourth is
The attribute of knowledge.
The waves of these four principles
Carry beings to the desired other shore. {8.1.3}

Part 2

Part 3

Part 4


9.

Chapter 9

Part 1

9.­1

Now the great bodhisattvas, headed by Vajragarbha, along with all the tathāgatas, made offerings and prostrated themselves to the Blessed One, then said: {9.1.1}

9.­2
“Please give us, O Blessed One, O divine being,
A detailed exposition of the state of nirvāṇa.
In which place does one abide,
Playing within the animate and inanimate universes?” {9.1.2}
9.­3

The Blessed One said:

“Listen! I will explain the nature of
The mind fixating on concepts as it really is.
This nature, which has already been taught earlier,
Is always present in everybody.981 {9.1.3}

Part 2

Part 3

Part 4


10.

Chapter 10

Part 1

10.­1
“Listen, Vajrapāṇi, about the samaya that results
In the accomplishments of a vajra master.1130
Having prepared the Great Circle, which comes first,
One should summon the heart maṇḍala.1131 {10.1.1}
10.­2
“Through one’s entering the first, the Great Circle,
And performing there the elaborate ritual of initiation and so forth,
One will attain the unequaled status
Of a vajra master, there can be no doubt. {10.1.2}
10.­3
“For by being devoted to meditation upon what was learned,
One will attain the status of a vajra master.
One will fully succeed after reciting
The heart mantra of Vajrasattva, and so forth, 100,000 times. {10.1.3}

Part 2

Part 3

Part 4


c.

Colophon

Tibetan Colophon

c.­1

This king of tantras was translated by the paṇḍita Gayādhara and the great personage Drokmi Śākya Yeshé. Based on this, the venerable omniscient Butön subsequently [re-]wrote it by filling in the gaps and expertly revising it in consultation with Indian manuscripts of the basic text and commentaries.


ap.
Appendix

Sanskrit Text

app.

Introduction to This Sanskrit Edition

(For the sigla and abbreviations used in the critical apparatus, please consult the Abbreviations section.)


app.­1

The default source followed in this edition is manuscript C (Shastri 1917), and the folio numbers of that manuscript (with letters indicating either verso or recto) appear in braces throughout. Textual variants are reported in the critical apparatus either when the reading in C was rejected in favor of another source or, in a minority of cases, when the reading in C was followed but the rejected variant is deemed significant.

ap1.

Chapter A1

Part 1

ap1.­1

{C1v} oṁ namo vajraḍākāya1188 |


ap1.­2

evaṃ mayā śrutam ekasmin samaye | bhagavān sarva­tathāgata­kāya­vāk­citta­hṛdaya­vajra­yoṣid­bhageṣu vijahāra | tatra khalu bhagavān aśīti­koṭi­yogīśvara­madhye vajragarbham avalokya smitam akārṣit | <Sz 1.1.3 (prose)→> samanantarasmite 'smin vajragarbha utthāyāsanād ekāṃsam uttarāsaṃgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya kṛtāñjalipuṭo bhūtvā bhagavantam etad avocat || 1.1.1 ||

Part 2

Part 3

Part 4

ap2.

Chapter A2

Part 1

ap2.­1
<H 1.10.1a→> athātaḥ sampravakṣyāmi sādhakānāṃ hitāya1312 vai |
śiṣyo 'bhiṣicyate yena vidhiṃ cāpi kathyate || 2.1.1 ||
ap2.­2
vasudhāṃ śodhayed yogī prathamaṃ devatātmakaḥ |
hūṁ vajrīkṛtayatnena paścān maṇḍalam ālikhet || 2.1.2 ||
ap2.­3
udyāne vijane deśe bodhisattvagṛheṣu ca |
śūnyamaṇḍapāgāramadhye1313 vartayen maṇḍalaṃ varam || 2.1.3 ||
ap2.­4
divyena rajasā likhed athavā madhyamena tu |
pañcaratnamayaiś cūrṇair athavā taṇḍulādibhiḥ1314 || 2.1.4 ||
ap2.­5
trihastaṃ maṇḍalaṃ kāryaṃ trayāṅguṣṭhādhikaṃ tathā1315 |
caturvidyās tatra praveṣṭavyā divyāḥ pañcakulodbhavāḥ <H 1.10.1d←> || 2.1.5 ||

Part 2

Part 3

Part 4

ap3.

Chapter A3

Part 1

ap3.­1
śṛṇu tattvena nairātmyāherukotpattisādhanam |
yena sarvaduṣṭaraudrasattvā vinayaṃ yāsyanti || 3.1.1 ||
ap3.­2
ḍākaḍākinīvikurvaṇaṃ tatsarvaṃ1448 kathayāmi te |
vajrasattvaṃ punarbhūya vajrī vajratvaṃ āvahet || 3.1.2 ||
ap3.­3
jvālāmālākulaṃ raudraṃ visphurantaṃ samantataḥ |
candramaṇḍalamadhyasthāṃ bījamālāṃ tato nyaset || 3.1.3 ||
ap3.­4
<H 2.5.19a→> tato vajrī mahārāgād drutāpannaṃ savidyayā1449 |
codayanti tato vidyā nānāgītopahārataḥ || 3.1.4 ||
ap3.­5
uṭṭha bharādo karuṇamaṇḍa pukkasi mahuṃ paritāhi |
mahāsuha yojīeṃ kāma mahuṃ chaduhi suṇṇasahāvu || 3.1.5 ||

Part 2

Part 3

Part 4

ap4.

Chapter A4

Part 1

ap4.­1
bhagavan śrotum icchāmi mudrābāhyaṃ tu lakṣaṇam |
rahasyaṃ yogayoginyāṃ kathayasva mahāmune || 4.1.1 ||
ap4.­2

tatas tu bhagavān ḍākinīvijayabalaṃ nāma samāpadya ḍākinī­samaya­mudrām udājahāra || 4.1.2 ||


ap4.­3
<H 2.4.6a→> kollaire ṭṭia bolā muṃmuṇire kakkolā |
ghaṇa kipiṭṭa ho vajjai karuṇe kiai na rolā || 4.1.3 ||
ap4.­4
tahiṃ bala khājai gāṭeṃ maaṇā pijjai |
haleṃ kāliṃjara paṇiai dundruru vajjaai || 4.1.4 ||
ap4.­5
causama kāthuri sihlā tahiṃ karpura rulāiai |
mālaiindhana śālia tahiṃ bharu khāiai || 4.1.5 ||

Part 2

Part 3

Part 4

ap5.

Chapter A5

Part 1

ap5.­1
athātaḥ sampravakṣyāmi <Y 10.10b→> sarvasajjanamelakam |
caruṃ ca bhakṣayet tatra dvipātrāśeṣatatparam <Y 10.10d←> || 5.1.1 ||
ap5.­2
<H 1.7.10 (prose)→> he bhagavan ke te melāpakasthānāḥ || 5.1.2  ||
ap5.­3

bhagavān āha |


pīṭhaṃ caivopapīṭhaṃ ca kṣetropakṣetraṃ tathā |
cchandohaṃ copacchandohaṃ melāpakopamelāpakaṃ tathā || 5.1.3 ||
ap5.­4
śmaśānaṃ caivopaśmaśānaṃ1576 ca pīlavopapīlavaṃ tathā1577  |
etā dvādaśa bhūmayaḥ |
daśabhūmīśvaro nātha ebhir anyair na kathyate || 5.1.4 ||
ap5.­5

he bhagavan ke te pīṭhādayaḥ <H 1.7.12 (prose)←>| dvādaśabhūmayas tathā | kathayasva prasādena mahodārasambhavaḥ || 5.1.5  ||

Part 2

Part 3

Part 4

ap6.

Chapter A6

Part 1

ap6.­1
śrutaṃ kautūhalaṃ deva svādhiṣṭhānakramaṃ katham1680 |
rahasyādi kiṃ prayojanam || 6.1.1 ||
ap6.­2
śṛṇu tv ekamano bhūtvā vajrasattvo mahākṛpaḥ |
kathayāmi samāsena sarvatantrasya nirṇayam || 6.1.2 ||
ap6.­3
ekāreṇa yat proktaṃ sthānam avyaktalakṣaṇam |
gatvānugamanaṃ caiva dhātūnāṃ cetaḥ sadā gatiḥ || 6.1.3 ||
ap6.­4

dhātuśabda iti kutaḥ || 6.1.4 ||


ap6.­5

bhagavān āha |


etāvad rahasye ṣoḍaśākṣare ity uktam |
rakāraṃ raktadhātuś ca hakāraṃ sparśayos tathā |
syekāreṇa śleṣmam ity āhuḥ pakāreṇa pittam1681 eva ca || 6.1.5 ||

Part 2

Part 3

Part 4

ap7.

Chapter A7

Part 1

ap7.­1
bhagavan śrotum icchāmi vāgmudrāṇāṃ tu lakṣaṇam |
<H 2.3.53a→> sandhyābhāṣam kim ucyeta bhagavān brūhi niścitam  || 7.1.1 ||
ap7.­2
yoginīnāṃ mahāsamayaṃ śrāvakādyair na cchidritam |
hasitekṣaṇābhyāṃ tu āliṅgadvaṃdva-m-ādikais tathā || 7.1.2 ||
ap7.­3
tantreṇāpi caturṇāṃ ca saṃdhyābhāṣaṃ na śabditaṃ |
vajragarbha ahaṃ vakṣye śṛṇu tvam ekacetasā || 7.1.3 ||
ap7.­4
saṃdhyābhāṣaṃ mahābhāṣaṃ samayasaṃketavistaraṃ |
madanaṃ madyaṃ balaṃ māṃsaṃ malayajaṃ mīlanaṃ tathā || 7.1.4 ||
ap7.­5
gatiḥ kheṭaḥ śavaḥ śrāyaḥ • asthyābharaṇaṃ niraṃśukaṃ |
āgatiḥ preṅkhaṇaṃ prāhuḥ kṛpīṭaṃ ḍamarukaṃ mataṃ || 7.1.5 ||

Part 2

Part 3

Part 4

ap8.

Chapter A8

Part 1

ap8.­1
bhagavan śrotum icchāmi • aparair lakṣyalakṣaṇam |
catustattvaṃ na jānāmi kathayasva mahāsukha || 8.1.1 ||
ap8.­2

bhagavān āha |


śṛṇu vajra yathātattvaṃ saṃsārottāraṃ lakṣaṇam |
vajratattvasya2129 pūrvasya ghaṇṭāṃ cāpi dvitīyakam || 8.1.2 ||
ap8.­3
tṛtīyam akṣasūtraṃ tu caturthaṃ jñānalakṣaṇam |
catustattvataraṅgāni nīyate pāramīpsitam2130 || 8.1.3  ||
ap8.­4
madhye vairocano nāthaḥ pūrve • akṣobhya • eva ca |
ratnaṃ2131 dakṣiṇasūcyāṃ tv amitābhaṃ paścime nyaset || 8.1.4  ||
ap8.­5
uttare • amoghasiddhiṃ tu pañcasūcyābhidevatā |
padme • aṣṭasambodhyaṅgaṃ yathābhūmyaṃ tu sthāpayet || 8.1.5 ||

Part 2

Part 3

Part 4

ap9.

Chapter A9

Part 1

ap9.­1

atha vajragarbhapramukhā mahābodhisattvā bhagavantaṃ sarvatathāgatāś ca2246 saṃpūjya praṇipatyaivam āhuḥ || 9.1.1 ||


ap9.­2
ākhyāhi bhagavan deva nirvṛtipadavistaram |
kutra sthāne sthito bhūtvā krīḍate sacarācare2247 || 9.1.2 ||
ap9.­3

bhagavān āha |


śṛṇu vakṣye yathānyāyaṃ kalpanācittadhāraṇām2248 | {C83r}
yad evaṃ kathitaṃ pūrvaṃ sarvātmani sadā sthitam || 9.1.3 ||
ap9.­4
maṇḍalaṃ deham ity āhuś caturdvāraṃ yathoditam |
nābhimadhye mahāpadmaṃ sarvajñajñānābhikīrtitam || 9.1.4 ||

Part 2

Part 3

Part 4

ap10.

Chapter A10

Part 1

ap10.­1
śṛṇu vajrapāṇe vajrācāryasya siddhisamayam |
kalpayitvā mahācakram ādyaṃ hṛdayamaṇḍalam || 10.1.1 ||
ap10.­2
praviṣṭaṃ2382 svayam ādyaṃ tu svābhiṣekādivistaraiḥ |
vajrācāryatvam asamaṃ sidhyate nātra saṃśayaḥ || 10.1.2 ||
ap10.­3
yasmāt {C88v} saṃśrutaṃ dhyānatatparatvād vajrācāryatāṃ vrajet |
vajrasattvahṛdādīnāṃ2383 lakṣajāpāt prasidhyate || 10.1.3 ||
ap10.­4
ādyasiddho mahācāryaḥ sarvakalpāgraṃ2384 sidhyati |
vidhinānenāpi jinā bhavanti sattvā iti2385 kva saṃdehaḥ || 10.1.4 ||
ap10.­5
nirdvandvāḥ sotsāhās2386 tattvasthā baddhasaṃnāhāḥ2387 || 10.1.5 ||

Part 2

Part 3

Part 4


ab.

Abbreviations

Abbreviations used in the introduction and translation notes

Commentaries:
Comm1 Āmnāyamañjarī, by Abhayākaragupta (Toh 1198)
Comm2 Ratnamālā, by Śūravajra (Toh 1199)
Comm3 Smṛtisaṃdarśanāloka, by Indrabhūti (Toh 1197)
Kangyur Editions:

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
Other:
MW Monier Williams Sanskrit dictionary

Abbreviations used in the appendix – Sanskrit Text

Manuscripts (root text):
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)
Woodblock prints (commentaries):
Comm1 Āmnāyamañjarī, by Abhayākaragupta (Toh 1198)
Comm2 Ratnamālā, by Śūravajra (Toh 1199)
Comm3 Smṛtisaṃdarśanāloka, by Indrabhūti (Toh 1197)
Published works (root text)
S Sampuṭodbhava (Skorupski 1996, 2001)
Published works or doctoral theses (Sampuṭodbhava parallels in source texts)
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)
Critical apparatus
a.c. ante correctionem
conj. conjectured
em. emended
om. omitted
p.c. post correctionem
rec. reconstructed
← (left arrow) – end of correspondence with a source text.
→ (right arrow) – beginning of correspondence with a source text

n.

Notes

n.­1
See Dharmachakra Translation Committee (2011).
n.­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.
n.­3
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.
n.­4
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/).
n.­5
I.e., as being of the nature of insight and skillful means.
n.­6
Instead of “sampuṭa,” the Tib. (74a.1–2) has “emergence from sampuṭa” (yang dag par sbyor ba las byung ba).
n.­7
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.
n.­8
“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.
n.­122
The Degé (91b.5) has “Through which beings will be tamed / By wicked and violent means” (/gang gis gdug pa drag po yis/ /sems can ’dul bar ’gyur ba yi/). Two other versions (N, H), however, have “Through which wicked and violent beings / Will be tamed” (/gang gis gdug pa drag po yi/ / sems can ’dul bar ’gyur ba yi/). All Tib. versions are missing “all.”
n.­123
The words “ḍāka” and “ḍākinīs” being compounded in the Skt. text, it is impossible to tell if “ḍāka” should be singular or plural. However, as all the deities described in this section, apart from Heruka himself, are female, “ḍāka” probably stands for Heruka and was rendered as singular.
n.­186
The Tib. (99b.6) and Comm2 (863–4) indicate that these are “verbal signs,” perhaps code words.
n.­187
Whenever code words of the secret language are used in this and the following three verses, the actual meaning is here given in parentheses; the words in parentheses are not part of the original.
n.­188
This and the following three verses are simply transliterated into the Tib., with significant variations between the Kangyur editions.
n.­294
There seems to be much confusion in this sub-chapter regarding the identity of the Blessed One’s interlocutor. The form of address, deva (my lord / husband!) is consistent with its being spoken by the Blessed One’s consort, who, accordingly, is later addressed by him as devī (my goddess / mistress!). There is no doubt about her identity as the mistress, since she later inserts the Blessed One’s bola into her kakkola. The Blessed One is later identified as Vajrasattva and the goddess as Nairātmyā. Since most (perhaps all?) of chapter 6 seems to be a dialogue between the two of them, the text has been emended accordingly, against Comm2 and the Tib., which sometimes identify the Blessed One’s interlocutor as Vajragarbha.
n.­295
The reading Vajrasattva seems to be anomalous for reasons explained in the previous note. Comm2 (913), however, reflects the reading Vajrasattva and identifies him as Vajragarbha.
n.­296
The secret sixteen syllables are the syllables of the statement rahasye parame ramye sarvātmani sadā sthitaḥ.
n.­408
The Tib. (118a.5) has “constant / permanent pledge” (rtag dam tshig), but both commentaries have “great pledge” (dam tshig che). Comm1 (527) simply glosses it as “concealed sign.” Comm2 (954) explains “great pledge” as “the stainless vow / conduct (sdom pa, Skt. saṃvara) that is the sign of buddhas and bodhisattvas.”
n.­981
Comm2 (1019) interprets this as, “I will teach how conceptual mind, with its defilements of clinging / fixating, is the ultimate reality of luminosity, exactly as it is.”
n.­1130
The Tib. (155b.5) has “about the signs of accomplishment / Of the samaya of the vajra master” (//rdo rje slob dpon dam tshig gi/ /grub rtags). Comm1 (707) explains this in terms of “practicing the samaya conduct to be performed for the sake of the accomplishments of that [vajra master],” referring to “the accomplishment of the Great Seal, through only being together with the consort.” Comm2 (1031) has “the samaya for accomplishing the vajra master.”
n.­1131
The interpretation here follows Comm1 (707), which takes the “Great Circle” to be “the maṇḍala of Vajrasattva, which is first” and is “the form of the samayasattva,” “and the ‘heart maṇḍala’ to be the jñānasattva.” Comm3 (1624) has, “One should first visualize at one’s heart the maṇḍala of the Vajra of Bliss, and then draw the maṇḍala externally.”
n.­1188
oṁ namo vajraḍākāya] em.; oṃ nāmo vajraḍākāya S; oṁ namaḥ śrīvajraḍākāya C; oṁ namaḥ śrīvajrasatvāya R
n.­1312
hitāya] S; hitārthāya (unmetrical) C; hitārthaṃ R; maṇḍalasya yathākramaṃ H
n.­1313
°madhye] S; °madhye ca C
n.­1314
taṇḍulādibhiḥ] S; taṇḍulakādibhiḥ (unmetrical) C
n.­1315
tathā] S; om. (unmetrical) C
n.­1448
°sarvaṃ] N; om. (unmetrical) C
n.­1449
drutāpannaṃ savidyayā] N; drutāpatyaṃ savidyāḥ C
n.­1576
śmaśānaṃ caivopaśmaśānaṃ] C; pīlavaṃ copapīlavaṃ L
n.­1577
°papīlavaṃ tathā] T2; °pīlavam eva ca C
n.­1680
katham] T1; kathaṃ bhavet (unmetrical) C
n.­1681
pittam] C; cittam T1
n.­2129
tattvasya] C, R; abhiṣikta° T1
n.­2130
The passage starting from this half-stanza up to the end of verse 8.1.16 is missing from the R, T1, and T2. In the R though, the first part of this passage (up to the first half-stanza of verse 8.1.5) has been added, in different hand, in the upper margin.
n.­2131
ratnaṃ] em.; ratna C, R
n.­2246
sarvatathāgatāś ca] T1; sarvatathāgatāḥ C; sarvatathāgatā R
n.­2247
sacarācare] R; sarvacarācare (unmetrical) C
n.­2248
°cittadhāraṇām] em.; cittadhāraṇāṃ T1; °cittadhāraṇā C, R
n.­2382
praviṣṭaṃ] C; praviṣṭvā R
n.­2383
hṛdādīnāṃ] R; hṛdayādīnāṃ (unmetrical) C
n.­2384
kalpāgraṃ] em.; kalpāgra° C, R
n.­2385
iti] C; om. R
n.­2386
sotsāhās] em.; sotsāhā R; socchāhā C
n.­2387
saṃnāhāḥ] em.; sannāhā C. R

b.

Bibliography

Manuscripts of the Sampuṭodbhava used in preparing the accompanying Sanskrit edition

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)

Tibetan Translation

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.

Commentaries

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.]

General works, including those that share parallel passages with the Sampuṭodbhava

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.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Abhedyā

Wylie:
  • mi phyed ma
Tibetan:
  • མི་ཕྱེད་མ།
Sanskrit:
  • abhedyā

One of the subtle channels in the body.

Located in 3 passages in the translation:

  • 1.­89
  • 6.­77
  • n.­1252
g.­2

Acalaceṭa

Wylie:
  • mi g.yo mgon
Tibetan:
  • མི་གཡོ་མགོན།
Sanskrit:
  • acalaceṭa

“Servant Acala,” or “Immovable Servant/Helper,” seems to be an epithet of Acala/Caṇḍamahāroṣaṇa; commentaries describe him as an emanation of Vairocana.

Located in 1 passage in the translation:

  • 7.­331
g.­3

activity family

Wylie:
  • las kyi rigs
Tibetan:
  • ལས་ཀྱི་རིགས།
Sanskrit:
  • karmakula

One of the five buddha families.

Located in 4 passages in the translation:

  • 1.­47
  • 1.­151
  • 3.­121
  • g.­290
g.­23

auxiliary chandoha

Wylie:
  • nye ba’i ts+tshan do ha
Tibetan:
  • ཉེ་བའི་ཙྪན་དོ་ཧ།
Sanskrit:
  • upachandoha

A type of power place where yogins and yoginīs congregate.

Located in 6 passages in the translation:

  • 5.­3
  • 5.­9
  • 5.­17
  • 6.­51
  • g.­111
  • g.­132
g.­24

auxiliary charnel ground

Wylie:
  • nye ba’i dur khrod
Tibetan:
  • ཉེ་བའི་དུར་ཁྲོད།
Sanskrit:
  • upaśmāśana

A type of power place where yogins and yoginīs congregate.

Located in 9 passages in the translation:

  • 5.­4
  • 5.­11
  • 5.­13
  • 5.­18
  • 6.­56
  • g.­148
  • g.­179
  • g.­302
  • g.­352
g.­25

auxiliary kṣetra

Wylie:
  • nye ba’i zhing
Tibetan:
  • ཉེ་བའི་ཞིང་།
Sanskrit:
  • upakṣetra

A type of power place where yogins and yoginīs congregate.

Located in 7 passages in the translation:

  • 5.­3
  • 5.­8
  • 5.­16
  • 6.­50
  • n.­221
  • g.­143
  • g.­297
g.­26

auxiliary melāpaka

Wylie:
  • nye ’du ba
  • nye ba’i ’du ba
Tibetan:
  • ཉེ་འདུ་བ།
  • ཉེ་བའི་འདུ་བ།
Sanskrit:
  • upamelāpaka

A type of power place where yogins and yoginīs congregate.

Located in 6 passages in the translation:

  • 5.­3
  • 5.­10
  • 5.­17
  • 6.­54
  • g.­255
  • g.­285
g.­27

auxiliary pīlava

Wylie:
  • nye ba’i ’thung gcod
Tibetan:
  • ཉེ་བའི་འཐུང་གཅོད།
Sanskrit:
  • upapīlava

A type of power place where yogins and yoginīs congregate.

Located in 5 passages in the translation:

  • 5.­4
  • 5.­13
  • n.­222
  • g.­137
  • g.­364
g.­28

auxiliary pīṭha

Wylie:
  • nye ba’i gnas
Tibetan:
  • ཉེ་བའི་གནས།
Sanskrit:
  • upapīṭha

A type of power place where yogins and yoginīs congregate.

Located in 9 passages in the translation:

  • 5.­3
  • 5.­7
  • 5.­16
  • 6.­48
  • n.­329
  • g.­72
  • g.­100
  • g.­170
  • g.­233
g.­32

bhaga

Wylie:
  • bha ga
Tibetan:
  • བྷ་ག
Sanskrit:
  • bhaga

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.

Located in 26 passages in the translation:

  • i.­6
  • 1.­2
  • 1.­37
  • 1.­56
  • 1.­133
  • 1.­163-165
  • 2.­12
  • 2.­82
  • 2.­140
  • 2.­157
  • 2.­159
  • 2.­201
  • 6.­138
  • 6.­161
  • 7.­65
  • 7.­201
  • 7.­274
  • 7.­278
  • n.­54
  • n.­303
  • n.­729
  • n.­738
  • n.­1305
  • g.­200
g.­37

bhūmi

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

See “bodhisattva level.”

Located in 6 passages in the translation:

  • 5.­4
  • 5.­16-18
  • n.­227
  • g.­42
g.­42

bodhisattva level

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

Ground; level; also the level of realization, in particular that of a bodhisattva. Also rendered here as “bhūmi.”

Located in 4 passages in the translation:

  • 1.­83
  • 6.­44
  • g.­37
  • g.­125
g.­43

bola

Wylie:
  • bo la
  • bo l+la
Tibetan:
  • བོ་ལ།
  • བོ་ལླ།
Sanskrit:
  • bola

A code word for the male sexual organ. Taken literally, refers to “gum myrrh.”

Located in 5 passages in the translation:

  • 6.­41
  • 6.­148
  • 6.­176
  • n.­294
  • n.­543
g.­57

chandoha

Wylie:
  • ts+tshan do
  • tshan do
  • tshan do ha
Tibetan:
  • ཙྪན་དོ།
  • ཚན་དོ།
  • ཚན་དོ་ཧ།
Sanskrit:
  • chandoha

A type of power place where yogins and yoginīs congregate.

Located in 7 passages in the translation:

  • 5.­3
  • 5.­9
  • 5.­17
  • 6.­51
  • n.­1583
  • g.­127
  • g.­153
g.­58

charnel ground

Wylie:
  • dur khrod
Tibetan:
  • དུར་ཁྲོད།
Sanskrit:
  • śmāśana

A type of power place where yogins and yoginīs congregate.

Located in 41 passages in the translation:

  • 2.­129
  • 3.­166
  • 4.­23
  • 4.­37
  • 5.­4
  • 5.­11
  • 5.­13
  • 5.­18
  • 5.­126
  • 5.­134
  • 5.­159
  • 6.­55
  • 7.­13
  • 7.­17
  • 7.­47
  • 7.­65
  • 7.­105
  • 7.­114
  • 7.­116
  • 7.­172
  • 7.­186
  • 7.­194
  • 7.­198
  • 7.­247
  • 7.­281
  • 7.­339
  • 7.­355
  • 8.­125
  • 8.­142
  • 9.­46
  • 9.­108
  • n.­184
  • n.­291
  • n.­525
  • n.­711
  • g.­87
  • g.­190
  • g.­222
  • g.­267
  • g.­289
  • g.­300
g.­60

consort

Wylie:
  • phyag rgya
  • rig ma
  • shes rab
  • btsun mo
  • thabs
Tibetan:
  • ཕྱག་རྒྱ།
  • རིག་མ།
  • ཤེས་རབ།
  • བཙུན་མོ།
  • ཐབས།
Sanskrit:
  • mudrā
  • vidyā
  • prajñā
  • yoṣitā
  • upāya

The pair of the deity or practitioner in sexual yoga. See “consort (female)” and “consort (male).”

Located in 18 passages in the translation:

  • i.­12
  • 1.­166
  • 2.­99
  • 2.­101
  • 5.­152
  • 7.­31
  • 7.­138
  • 7.­242
  • 8.­61
  • 9.­47
  • 9.­117
  • n.­70
  • n.­91
  • n.­182
  • n.­184
  • n.­294
  • n.­1128
  • n.­1130
g.­61

consort (female)

Wylie:
  • phyag rgya
  • rig ma
  • shes rab
  • btsun mo
  • dga’ ma
Tibetan:
  • ཕྱག་རྒྱ།
  • རིག་མ།
  • ཤེས་རབ།
  • བཙུན་མོ།
  • དགའ་མ།
Sanskrit:
  • mudrā
  • vidyā
  • prajñā
  • yoṣitā
  • rati

The female element of the coupling pair in sexual yoga. In this translation the term “consort” has been used to render different terms with slighty different concepts of the female consort, the most important being mudrā, vidyā, and prajñā. Mudrā emphasizes the symbolic form of the female consort, while vidyā and prajñā emphasize the wisdom, or insight, aspect that the female principle embodies (see also “wisdom consort”).

Located in 22 passages in the translation:

  • 1.­44
  • 1.­101-102
  • 2.­13
  • 2.­18
  • 2.­31-32
  • 2.­38
  • 2.­101
  • 2.­141
  • 9.­84-85
  • 10.­6
  • 10.­20
  • n.­101
  • g.­60
  • g.­117
  • g.­186
  • g.­213
  • g.­261
  • g.­358
  • g.­368
g.­62

consort (male)

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

The male element of the coupling pair in sexual yoga. See “skillful means.”

Located in 3 passages in the translation:

  • 2.­38
  • g.­60
  • g.­270
g.­67

ḍāka

Wylie:
  • dpa’ bo
Tibetan:
  • དཔའ་བོ།
Sanskrit:
  • ḍāka

Covers a wide range of meanings‍—in general a male being, not necessarily benevolent, ranging from a powerful spirit to a retinue deity in a maṇḍala.

Located in 5 passages in the translation:

  • 3.­2
  • 8.­149
  • 10.­56
  • n.­123
  • n.­302
g.­68

ḍākinī

Wylie:
  • mkha’ ’gro ma
Tibetan:
  • མཁའ་འགྲོ་མ།
Sanskrit:
  • ḍākinī

Covers a wide range of meanings‍—in general a female being, not necessarily benevolent, ranging from a powerful spirit to a retinue deity in a maṇḍala. Also the name of the royal goddess in the east, see “Ḍākinī.”

Located in 68 passages in the translation:

  • i.­14
  • 1.­101-102
  • 3.­2
  • 3.­69
  • 4.­2
  • 4.­16
  • 4.­21
  • 4.­23
  • 4.­27
  • 4.­29
  • 4.­40
  • 5.­124
  • 6.­38
  • 6.­56-58
  • 6.­79
  • 6.­88
  • 6.­114
  • 6.­133
  • 6.­144
  • 6.­146
  • 7.­10
  • 7.­17
  • 7.­142-143
  • 7.­217
  • 7.­225
  • 7.­234
  • 8.­9
  • 8.­63
  • 8.­142-143
  • 8.­149
  • 9.­52
  • 9.­105
  • 10.­56
  • n.­37
  • n.­123
  • n.­200
  • n.­323
  • n.­330
  • n.­340-342
  • n.­351
  • n.­615
  • n.­683
  • n.­695
  • n.­1078
  • n.­1552
  • g.­6
  • g.­11
  • g.­36
  • g.­49
  • g.­63
  • g.­99
  • g.­123
  • g.­139
  • g.­141
  • g.­151
  • g.­152
  • g.­205
  • g.­238
  • g.­242
  • g.­319
  • g.­357
g.­69

Ḍākinī

Wylie:
  • mkha’ ’gro ma
Tibetan:
  • མཁའ་འགྲོ་མ།
Sanskrit:
  • ḍākinī

One of the four guardian goddesses who can be indicated to a fellow practitioner by her pledge sign.

Located in 3 passages in the translation:

  • 3.­70
  • 7.­13
  • g.­68
g.­75

dharmadhātu

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

The “sphere of phenomena,” a totality of things as they really are.

Located in 5 passages in the translation:

  • n.­307
  • n.­844
  • n.­993
  • g.­274
  • g.­291
g.­81

Drokmi Śākya Yeshé

Wylie:
  • ’brog mi shAkya ye shes
Tibetan:
  • འབྲོག་མི་ཤཱཀྱ་ཡེ་ཤེས།
Sanskrit:
  • —

992 or 993 to 1043 or 1072; Tibetan translator (of an early phase of the later translation period) and important figure in the Lamdré (lam ’bras) lineage.

Located in 3 passages in the translation:

  • i.­22
  • c.­1
  • g.­95
g.­95

Gayādhara

Wylie:
  • sprin ’dzin
Tibetan:
  • སྤྲིན་འཛིན།
Sanskrit:
  • gayādhara

994–1043; Indian (possibly Bengali) paṇḍita who visited Tibet three times; teacher of Drokmi Śākya Yeshé; a complex personality and a key figure in the transmission to Tibet of the Hevajra materials later incorporated in the Lamdré (lam ’bras) tradition.

Located in 2 passages in the translation:

  • i.­22
  • c.­1
g.­106

hearer

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 7 passages in the translation:

  • 1.­9
  • 1.­20
  • 2.­88
  • 6.­112
  • 7.­2
  • 8.­108
  • n.­894
g.­107

heruka

Wylie:
  • he ru ka
  • khrag ’thung
Tibetan:
  • ཧེ་རུ་ཀ
  • ཁྲག་འཐུང་།
Sanskrit:
  • heruka

The wrathful buddha personifying the true nature of all forms and all the sensory fields and elements; a wrathful deity of the vīra type; also an epithet applied to some wrathful deities, especially Hevajra and Saṃvara.

Located in 53 passages in the translation:

  • i.­12
  • i.­24
  • 2.­42
  • 2.­115
  • 2.­125
  • 2.­131
  • 3.­1-2
  • 3.­4
  • 3.­9
  • 3.­36
  • 4.­27
  • 4.­29
  • 4.­38
  • 5.­78-79
  • 5.­151
  • 5.­161
  • 6.­62
  • 6.­65
  • 6.­95
  • 6.­142
  • 7.­209
  • 7.­213
  • 7.­217
  • 8.­124
  • 8.­135
  • 8.­142
  • 9.­32
  • 9.­84
  • 9.­115
  • n.­123
  • n.­148
  • n.­735-736
  • n.­928
  • n.­1078
  • n.­2126
  • g.­5
  • g.­35
  • g.­64
  • g.­105
  • g.­108
  • g.­110
  • g.­168
  • g.­191
  • g.­206
  • g.­250
  • g.­251
  • g.­265
  • g.­280
  • g.­286
  • g.­354
g.­110

Hevajra

Wylie:
  • kye’i rdo rje
Tibetan:
  • ཀྱེའི་རྡོ་རྗེ།
Sanskrit:
  • hevajra

A wrathful deity of the heruka type.

Located in 33 passages in the translation:

  • i.­12
  • i.­24
  • i.­28
  • i.­32
  • 3.­6
  • 7.­349-350
  • 7.­353
  • 8.­140-141
  • app.­8
  • n.­97
  • n.­219
  • n.­288
  • n.­378
  • n.­387
  • n.­394-396
  • n.­448
  • n.­490
  • n.­1096
  • g.­49
  • g.­55
  • g.­80
  • g.­94
  • g.­95
  • g.­97
  • g.­107
  • g.­225
  • g.­256
  • g.­327
  • g.­356
g.­117

insight

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

Direct cognition of reality; represented by and refers to the female consort in sexual yoga.

Located in 27 passages in the translation:

  • 1.­10
  • 1.­42
  • 1.­49
  • 1.­76
  • 1.­79
  • 1.­105-106
  • 1.­118
  • 1.­125
  • 1.­153-154
  • 1.­165
  • 1.­168
  • 2.­41
  • 2.­48
  • 2.­65
  • 2.­74-75
  • 2.­98
  • 2.­102
  • 6.­113
  • 9.­17
  • n.­5
  • n.­54
  • n.­82
  • n.­1006
  • g.­61
g.­124

jñānasattva

Wylie:
  • ye shes sems dpa’
Tibetan:
  • ཡེ་ཤེས་སེམས་དཔའ།
Sanskrit:
  • jñānasattva

The deity that merges with and empowers its form, the samayasattva, visualized by the practitioner.

Located in 2 passages in the translation:

  • 8.­9
  • n.­1131
g.­126

kakkola

Wylie:
  • ka k+ko la
Tibetan:
  • ཀ་ཀྐོ་ལ།
Sanskrit:
  • kakkola

A code word for the female genital organ. Taken literally, refers to an aromatic plant and the perfume made from it.

Located in 4 passages in the translation:

  • 6.­41
  • 6.­176
  • 6.­179
  • n.­294
g.­146

kṣetra

Wylie:
  • zhing
Tibetan:
  • ཞིང་།
Sanskrit:
  • kṣetra

A type of power place where yogins and yoginīs congregate.

Located in 6 passages in the translation:

  • 5.­3
  • 5.­8
  • 5.­16
  • 6.­49
  • g.­129
  • g.­197
g.­160

lotus

Wylie:
  • pad+ma
Tibetan:
  • པདྨ།
Sanskrit:
  • padma

The lotus flower or plant; metaphorically, the female genital organ.

Located in 142 passages in the translation:

  • 1.­51
  • 1.­103
  • 1.­134
  • 1.­137
  • 1.­147
  • 1.­149-150
  • 1.­152
  • 2.­27
  • 2.­31
  • 2.­98
  • 2.­101
  • 2.­118
  • 2.­135
  • 2.­141
  • 2.­147-148
  • 2.­168
  • 2.­171
  • 2.­177
  • 2.­191
  • 2.­200
  • 2.­203
  • 2.­207
  • 3.­18
  • 3.­26
  • 3.­84
  • 3.­142-144
  • 3.­148
  • 3.­159
  • 4.­3
  • 4.­24
  • 4.­26-27
  • 4.­43-44
  • 5.­24
  • 5.­27
  • 5.­33
  • 5.­35-36
  • 5.­49
  • 5.­89
  • 5.­130
  • 6.­8
  • 6.­19
  • 6.­61
  • 6.­70
  • 6.­97
  • 6.­101-102
  • 6.­122-125
  • 6.­137
  • 6.­140
  • 7.­6
  • 7.­9
  • 7.­65
  • 7.­68-69
  • 7.­74-75
  • 7.­80
  • 7.­83
  • 7.­112
  • 7.­129-130
  • 7.­161
  • 7.­164-165
  • 7.­171
  • 7.­177
  • 7.­181-183
  • 7.­187
  • 7.­195
  • 7.­207-208
  • 7.­216
  • 7.­221
  • 7.­225
  • 7.­248-249
  • 7.­260
  • 7.­275-276
  • 7.­294
  • 7.­300
  • 7.­327
  • 7.­329
  • 7.­338
  • 7.­348
  • 8.­5
  • 8.­8
  • 8.­16
  • 8.­18
  • 8.­22
  • 8.­25-26
  • 8.­41
  • 8.­50
  • 8.­60
  • 8.­86
  • 8.­91
  • 8.­97
  • 9.­4
  • 9.­15
  • 9.­34
  • 9.­60
  • 9.­70
  • 9.­101-102
  • 9.­119
  • n.­92
  • n.­98
  • n.­205
  • n.­208
  • n.­231
  • n.­237
  • n.­362
  • n.­374
  • n.­521
  • n.­536
  • n.­543
  • n.­549
  • n.­603
  • n.­633
  • n.­683
  • n.­714
  • n.­834
  • n.­845
  • n.­997
  • n.­1002
  • n.­1005
  • n.­1007
  • g.­261
  • g.­332
g.­183

melāpaka

Wylie:
  • ’du ba
Tibetan:
  • འདུ་བ།
Sanskrit:
  • melāpaka

A type of power place where yogins and yoginīs congregate.

Located in 7 passages in the translation:

  • 5.­3
  • 5.­10
  • 5.­17
  • 6.­53
  • n.­1584
  • g.­102
  • g.­221
g.­186

mudrā

Wylie:
  • phyag rgya
Tibetan:
  • ཕྱག་རྒྱ།
Sanskrit:
  • mudrā

Seal; ritual hand gesture; female consort in sexual yoga.

Located in 21 passages in the translation:

  • 1.­44
  • 1.­61
  • 1.­131
  • 2.­97-98
  • 3.­25
  • 4.­11
  • 7.­28
  • 7.­69
  • 7.­233
  • 7.­276
  • 7.­281
  • 7.­327
  • 7.­338
  • 8.­142
  • n.­27
  • n.­531
  • n.­1045
  • n.­1217
  • g.­61
  • g.­299
g.­191

Nairātmyā

Wylie:
  • bdag med ma
Tibetan:
  • བདག་མེད་མ།
Sanskrit:
  • nairātmyā

“No-self”; Heruka’s consort personifying the absence of self.

Located in 18 passages in the translation:

  • 3.­1
  • 3.­15
  • 3.­81
  • 3.­94
  • 3.­99
  • 6.­64
  • 6.­145
  • 6.­166
  • 6.­197
  • 6.­201
  • 8.­136
  • 8.­139
  • n.­147
  • n.­294
  • n.­325
  • n.­377
  • n.­2220
  • g.­294
g.­211

pīlava

Wylie:
  • ’thung gcod
Tibetan:
  • འཐུང་གཅོད།
Sanskrit:
  • pīlava

A type of power place where yogins and yoginīs congregate.

Located in 8 passages in the translation:

  • 5.­4
  • 5.­12
  • n.­222-223
  • g.­103
  • g.­133
  • g.­136
  • g.­155
g.­212

pīṭha

Wylie:
  • gnas
Tibetan:
  • གནས།
Sanskrit:
  • pīṭha

A type of power place where yogins and yoginīs congregate.

Located in 12 passages in the translation:

  • 5.­3
  • 5.­6
  • 5.­16
  • 6.­44
  • 6.­46
  • 6.­75
  • 6.­78
  • g.­17
  • g.­119
  • g.­171
  • g.­227
  • g.­301
g.­223

principle

Wylie:
  • de nyid
Tibetan:
  • དེ་ཉིད།
Sanskrit:
  • tattva

Literally “thatness”‍—in the general sense it is the true nature or reality of things; in a ritual sense (as, for example, “the principle of the bell”), it is the principle (in this case wisdom) that has become in the ritual the nature of the bell.

Located in 20 passages in the translation:

  • 7.­244
  • 8.­1-3
  • 8.­10-12
  • 8.­38
  • 8.­52
  • 8.­55
  • 8.­58
  • 9.­34
  • 9.­61
  • n.­708
  • n.­713
  • n.­802
  • n.­995
  • n.­1031
  • g.­61
  • g.­249
g.­228

queen

Wylie:
  • btsun mo
Tibetan:
  • བཙུན་མོ།
Sanskrit:
  • yoṣitā

In Tibetan, btsun mo is an honorific term for a woman of rank, also understood to mean lady, queen, or consort.

Located in 5 passages in the translation:

  • 1.­2
  • 1.­133
  • 1.­164-165
  • 6.­161
g.­240

sage

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

Sage, seer; it seems that this word can also denote a class of semi-divine beings.

Located in 7 passages in the translation:

  • 3.­169
  • 4.­1
  • 7.­253
  • 7.­257
  • 10.­52
  • 10.­54
  • n.­1182
g.­244

samaya

Wylie:
  • dam tshig
Tibetan:
  • དམ་ཚིག
Sanskrit:
  • samaya

The bond between the practitioner and the deity, and also between the master and the pupil, forged at the time of an initiation.

Located in 42 passages in the translation:

  • 1.­162
  • 2.­7-8
  • 2.­12
  • 2.­33
  • 2.­35
  • 2.­97
  • 2.­101
  • 3.­119
  • 5.­91
  • 5.­112
  • 5.­121-122
  • 5.­142
  • 5.­148
  • 6.­14
  • 7.­243
  • 8.­149
  • 8.­159
  • 9.­74
  • 9.­87
  • 9.­91
  • 9.­106
  • 10.­1
  • 10.­48-50
  • 10.­53-54
  • n.­64
  • n.­68
  • n.­100
  • n.­277
  • n.­609
  • n.­852
  • n.­1116
  • n.­1130
  • n.­1178-1180
  • n.­1185
  • g.­59
g.­245

samayasattva

Wylie:
  • dam tshig sems dpa
Tibetan:
  • དམ་ཚིག་སེམས་དཔ།
Sanskrit:
  • samayasattva

The form of the deity generated and visualized by the practitioner.

Located in 6 passages in the translation:

  • 9.­90
  • n.­1077
  • n.­1097-1098
  • n.­1131
  • g.­124
g.­247

sambhogakāya

Wylie:
  • longs sku
Tibetan:
  • ལོངས་སྐུ།
Sanskrit:
  • sambhogakāya

“Body of bliss,” one of the three bodies of the Buddha.

Located in 23 passages in the translation:

  • i.­5-6
  • 2.­62
  • 6.­120
  • 6.­125
  • 6.­130
  • 6.­137-138
  • 6.­150
  • 6.­152-154
  • 6.­157
  • 6.­199
  • n.­374
  • n.­383
  • g.­59
  • g.­291
  • g.­310
  • g.­334
  • g.­337
  • g.­342
  • g.­346
g.­250

Saṃvara

Wylie:
  • bde ba’i mchog
  • bde mchog
Tibetan:
  • བདེ་བའི་མཆོག
  • བདེ་མཆོག
Sanskrit:
  • saṃvara
  • śaṃvara

A wrathful deity of the heruka type.

Located in 15 passages in the translation:

  • i.­12-14
  • i.­24
  • i.­37
  • 1.­102-103
  • 2.­105
  • 6.­191
  • n.­404
  • n.­408
  • g.­70
  • g.­107
  • g.­167
  • g.­249
g.­259

self-consecration

Wylie:
  • rang byin blabs pa
Tibetan:
  • རང་བྱིན་བླབས་པ།
Sanskrit:
  • svādhiṣṭhāna

This is a consecration of oneself (in the Sanskrit compound, the word “self” is in a genitive case relationship with “consecration”).

Located in 2 passages in the translation:

  • 2.­7
  • 6.­1
g.­270

skillful means

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

Means and methods available to realized beings; represented by and refers to the male consort in sexual yoga.

Located in 28 passages in the translation:

  • i.­9
  • i.­12
  • i.­15
  • 1.­9
  • 1.­42
  • 1.­69
  • 1.­106
  • 1.­153-154
  • 1.­168
  • 2.­41
  • 2.­48
  • 2.­65
  • 2.­98
  • 2.­102
  • 2.­116
  • 3.­91
  • 3.­172
  • 6.­174
  • 8.­30
  • 9.­17
  • 10.­39
  • 10.­41
  • n.­5
  • n.­289
  • n.­610
  • g.­62
  • g.­249
g.­273

source of phenomena

Wylie:
  • chos kyi ’byung gnas
Tibetan:
  • ཆོས་ཀྱི་འབྱུང་གནས།
Sanskrit:
  • dharmodaya

The universal matrix represented as a triangle or two interlocking triangles; in the tantric viśuddhi (pure correspondences) system, it corresponds to the triangular area between a woman’s legs.

Located in 8 passages in the translation:

  • 1.­133
  • 1.­165
  • 3.­83
  • 6.­3
  • n.­364
  • n.­603
  • n.­738
  • g.­336
g.­274

sphere of phenomena

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

See “dharmadhātu.”

Located in 8 passages in the translation:

  • 1.­31
  • 5.­28
  • 5.­104
  • 6.­17
  • 8.­48
  • 9.­12
  • n.­844
  • g.­75
g.­291

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

“One gone into thatness” or “one come from thatness,” “thatness” being the nature of dharmadhātu, the empty essence imbued with wisdom and compassion; the term may refer to any tathāgata (either human or the celestial sambhogakāya), or to Buddha Śākyamuni, in which case it is capitalized (the Tathāgata).

Located in 57 passages in the translation:

  • 1.­2
  • 1.­48-50
  • 1.­94
  • 1.­104
  • 1.­108-109
  • 1.­111
  • 1.­164-166
  • 2.­106
  • 2.­109
  • 2.­130
  • 3.­114
  • 3.­140
  • 3.­143-144
  • 5.­89
  • 5.­106
  • 6.­60
  • 6.­166
  • 6.­184
  • 7.­58-60
  • 7.­146
  • 7.­233
  • 7.­242
  • 7.­272
  • 7.­290
  • 7.­296
  • 8.­34
  • 8.­129
  • 9.­1
  • 9.­29-30
  • 9.­53
  • 9.­71
  • 10.­13
  • 10.­45
  • 10.­56
  • n.­40
  • n.­112
  • n.­331
  • n.­692
  • n.­728
  • n.­756
  • n.­821
  • n.­1024
  • n.­1031
  • n.­1033
  • n.­1055
  • n.­1057
  • n.­1084
  • g.­195
g.­311

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

Diamond; thunderbolt; scepter used in tantric rituals; non-duality; male sexual organ.

Located in 264 passages in the translation:

  • i.­6
  • 1.­2
  • 1.­30
  • 1.­51
  • 1.­94
  • 1.­103
  • 1.­164-165
  • 2.­2
  • 2.­9
  • 2.­25
  • 2.­28
  • 2.­86
  • 2.­91
  • 2.­109
  • 2.­114
  • 2.­117
  • 2.­121
  • 2.­128
  • 2.­133
  • 2.­138-139
  • 2.­144-145
  • 2.­150
  • 2.­153
  • 2.­157
  • 2.­190
  • 2.­195
  • 2.­204
  • 3.­2
  • 3.­4
  • 3.­14
  • 3.­17
  • 3.­21
  • 3.­27-28
  • 3.­39
  • 3.­50
  • 3.­62
  • 3.­64
  • 3.­84
  • 3.­100
  • 3.­110-112
  • 3.­114
  • 3.­118
  • 3.­124
  • 3.­133
  • 3.­135-140
  • 3.­142-146
  • 3.­157-159
  • 3.­173
  • 4.­3
  • 4.­10
  • 4.­27
  • 4.­29
  • 4.­33-35
  • 4.­57
  • 5.­25
  • 5.­28
  • 5.­95
  • 5.­107-108
  • 5.­110
  • 5.­122
  • 5.­124
  • 5.­154
  • 6.­19
  • 6.­40
  • 6.­110
  • 6.­137
  • 6.­148
  • 6.­167
  • 6.­179
  • 6.­181
  • 7.­9
  • 7.­113
  • 7.­134
  • 7.­137
  • 7.­169
  • 7.­183-184
  • 7.­187-188
  • 7.­191
  • 7.­193-195
  • 7.­202
  • 7.­206
  • 7.­208
  • 7.­218
  • 7.­221
  • 7.­228
  • 7.­233-235
  • 7.­248-249
  • 7.­254
  • 7.­260
  • 7.­272
  • 7.­276
  • 7.­280
  • 7.­288
  • 7.­290
  • 7.­293
  • 7.­296
  • 7.­305-306
  • 7.­311
  • 7.­313
  • 7.­327-328
  • 7.­331-333
  • 7.­342
  • 7.­350-351
  • 8.­2
  • 8.­4
  • 8.­9-16
  • 8.­19-20
  • 8.­26
  • 8.­28
  • 8.­30-34
  • 8.­36
  • 8.­50
  • 8.­52-53
  • 8.­55
  • 8.­88
  • 8.­94
  • 8.­125-127
  • 8.­129-132
  • 8.­134
  • 8.­140
  • 8.­142
  • 8.­147
  • 8.­150
  • 9.­14
  • 9.­16
  • 9.­21
  • 9.­23
  • 9.­28
  • 9.­52-53
  • 9.­58
  • 9.­63
  • 9.­66
  • 9.­94
  • 9.­103
  • 10.­1-3
  • 10.­33-34
  • 10.­48-50
  • 10.­53
  • n.­53
  • n.­132
  • n.­137
  • n.­140
  • n.­151
  • n.­162
  • n.­165
  • n.­171
  • n.­183
  • n.­267
  • n.­271
  • n.­288
  • n.­293
  • n.­324
  • n.­359
  • n.­374
  • n.­378
  • n.­392
  • n.­582
  • n.­609
  • n.­612
  • n.­645
  • n.­665
  • n.­676
  • n.­690
  • n.­696
  • n.­712
  • n.­714
  • n.­728
  • n.­756
  • n.­786
  • n.­802
  • n.­809
  • n.­820
  • n.­826-827
  • n.­829
  • n.­836
  • n.­845
  • n.­847
  • n.­872
  • n.­878
  • n.­959
  • n.­972
  • n.­992
  • n.­1000
  • n.­1004-1005
  • n.­1015-1016
  • n.­1021
  • n.­1043
  • n.­1055
  • n.­1058
  • n.­1099
  • n.­1101
  • n.­1113
  • n.­1130-1131
  • n.­1178-1180
  • n.­1398
  • g.­49
  • g.­99
  • g.­312
  • g.­319
  • g.­332
  • g.­346
  • g.­357
g.­318

Vajraḍāka

Wylie:
  • rdo rje mkha’ ’gro
Tibetan:
  • རྡོ་རྗེ་མཁའ་འགྲོ།
Sanskrit:
  • vajraḍāka

A wrathful deity.

Located in 4 passages in the translation:

  • 1.­1
  • app.­8
  • n.­955
  • n.­2232
g.­322

Vajragarbha

Wylie:
  • rdo rje snying po
Tibetan:
  • རྡོ་རྗེ་སྙིང་པོ།
Sanskrit:
  • vajragarbha

A bodhisattva; in some parts of the Sampuṭa Tantra, he is the interlocutor of the Blessed One.

Located in 48 passages in the translation:

  • i.­8
  • i.­24
  • 1.­2
  • 1.­4
  • 1.­6
  • 1.­14
  • 1.­88
  • 1.­92
  • 1.­130
  • 2.­110
  • 2.­163
  • 3.­37
  • 3.­127
  • 3.­140
  • 3.­142
  • 4.­1
  • 4.­13
  • 5.­2
  • 5.­5
  • 5.­24
  • 5.­42-43
  • 5.­73-74
  • 6.­145
  • 7.­1
  • 7.­3
  • 7.­15
  • 7.­99-100
  • 7.­239
  • 8.­1-2
  • 8.­39
  • 8.­59
  • 8.­66-67
  • 8.­118
  • 9.­1
  • 9.­31
  • 9.­34
  • 10.­56
  • n.­257
  • n.­294-295
  • n.­556
  • n.­878
  • n.­1631
g.­337

Vajrasattva

Wylie:
  • rdo rje sems dpa’
Tibetan:
  • རྡོ་རྗེ་སེམས་དཔའ།
Sanskrit:
  • vajrasattva

The sambhogakāya buddha who delivers the Sampuṭodbhava; he also represents the aggregate of consciousness.

Located in 84 passages in the translation:

  • i.­13-14
  • i.­24
  • i.­37
  • 1.­10
  • 1.­53
  • 1.­95
  • 1.­98
  • 1.­167
  • 2.­8
  • 2.­30
  • 2.­86
  • 2.­103
  • 2.­130
  • 2.­154
  • 2.­209
  • 3.­2
  • 3.­89
  • 3.­140
  • 3.­145
  • 3.­162
  • 5.­28
  • 5.­36
  • 5.­68
  • 5.­78
  • 5.­90
  • 5.­94
  • 5.­105
  • 6.­2
  • 6.­40
  • 6.­71
  • 6.­142
  • 6.­185
  • 6.­195-196
  • 7.­26-27
  • 7.­29
  • 7.­31
  • 7.­123
  • 7.­230
  • 7.­237
  • 7.­290
  • 8.­33
  • 8.­120
  • 8.­123
  • 9.­32
  • 9.­112
  • 10.­3
  • n.­57
  • n.­93
  • n.­236
  • n.­240
  • n.­257
  • n.­294-295
  • n.­324
  • n.­464
  • n.­617
  • n.­831
  • n.­879
  • n.­1055
  • n.­1100
  • n.­1131
  • n.­1508
  • n.­1631
  • g.­187
  • g.­188
  • g.­224
  • g.­230
  • g.­235
  • g.­239
  • g.­249
  • g.­316
  • g.­319
  • g.­324
  • g.­330
  • g.­331
  • g.­333
  • g.­338
  • g.­340
  • g.­345
  • g.­351
  • g.­362
g.­358

vidyā

Wylie:
  • rig ma
Tibetan:
  • རིག་མ།
Sanskrit:
  • vidyā

Knowledge; the power of mantra (of a female deity); female mantra deity; female consort in sexual yoga.

Located in 7 passages in the translation:

  • 3.­4
  • 5.­138
  • 5.­140
  • n.­627
  • n.­1326
  • n.­1901
  • g.­61
g.­368

wisdom con­sort

Wylie:
  • rig ma
  • shes rab
Tibetan:
  • རིག་མ།
  • ཤེས་རབ།
Sanskrit:
  • vidyā
  • prajñā

See “consort (female).”

Located in 34 passages in the translation:

  • 2.­5
  • 2.­11
  • 2.­14
  • 2.­16-17
  • 2.­37
  • 2.­45
  • 2.­98-99
  • 2.­101
  • 2.­133
  • 2.­139
  • 2.­142
  • 3.­4
  • 3.­148
  • 5.­156
  • 7.­101
  • 7.­233
  • 7.­238-239
  • 9.­76
  • 10.­8
  • 10.­21
  • 10.­24
  • 10.­31-32
  • n.­66
  • n.­70
  • n.­293
  • n.­691
  • n.­1090-1091
  • n.­1143
  • g.­61
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    84000. Emergence from Sampuṭa (Sampuṭodbhavaḥ, yang dag par sbyor ba, Toh 381). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh381.Copy
    84000. Emergence from Sampuṭa (Sampuṭodbhavaḥ, yang dag par sbyor ba, Toh 381). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh381.Copy
    84000. (2025) Emergence from Sampuṭa (Sampuṭodbhavaḥ, yang dag par sbyor ba, Toh 381). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh381.Copy

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