Emergence from Sampuṭa
Sanskrit Text
Toh 381
Degé Kangyur, vol. 79 (rgyud ’bum, ga), folios 73.b–158.b
- Gayādhara
- Drokmi Śākya Yeshé
Imprint
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 1.12.11 (2024)
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.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
Table of Contents
Summary
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.
Acknowledgements
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.
Text Body
Emergence from Sampuṭa
Colophon
Tibetan Colophon
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.
Sanskrit Text
Introduction to This Sanskrit Edition
(For the sigla and abbreviations used in the critical apparatus, please consult the Abbreviations section.)
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.
Many minor changes have been made that are not reported in the critical apparatus. This applies, inter alia, to the standardization of sibilants and nasal sounds, the doubling of some single consonants (or reducing a double to a single), and many other orthographic and sandhi emendments. A lack of sandhi was left un-emended whenever it seemed to have a purpose (as, for example, metri causa, or to follow a convention applying to a particular section of the text); and for similar reasons, inversely, a sandhi was replaced by its absence. The absence of sandhi, most of the time, is indicated by the “bullet” (•).
As the language of the Sampuṭa varies considerably from one part to another in terms of style, grammar, and the extent of BHS influence, the editorial principles applied in different parts have had to be adapted accordingly. For example, in parts where some BHS forms appeared to be the norm, many such forms were left in place, resulting in what at a first glance may seem grammatical “anomalies.” On rare occasions, when the available information was insufficient, erroneous syntactical or other features were left unemended.
All readings quoted in the critical apparatus are post correctionem, unless otherwise indicated.
The main purpose of this edition is to support the accompanying translation, and not to serve as a philological study of the text in its own right. To fulfill the latter purpose, some of its obvious shortcomings would need to be remedied.
Most of these will not be mentioned here, but one example is that the relative reliance on different manuscripts varies from part to part. Manuscript R, for example, whose value was realized late in the editorial work, starts to feature prominently in the critical apparatus only toward the end of the first sub-chapter of chapter seven, replacing, in terms of reliance, manuscript T1. However, some readings from R were later added to the preceding chapters as well.
Some lemmata containing emended readings, in cases where this emendation was merely cosmetic (such as the changing of an anusvara to m before vowels), are not followed by an “em.” (for “emended”), but simply by the manuscript siglum.
For those interested in the intertextuality of the Sampuṭa, this edition includes markers indicating points of correspondence with parallel passages in some of the source texts. Each marker consists of a siglum followed by chapter and verse numbers, followed by arrows. For example, “Sz 1.2.3d→” would indicate that the corresponding passage is in the Catuṣpīṭha, and begins (right arrow) from the fourth (d) pāda of the third verse of the second part of the first chapter, while the subsequent “Sz 1.2.15b←” would indicate that this passage ends (left arrow) with the second (b) pāda of the fifteenth verse of the same part. When marking prose, the markers do not include the letters indicating pādas (a, b, c, d, and sometimes e and f), but include the word “prose” instead. The markers of prose passages do not specify the precise location, but the textual units that the numbers refer to are usually short enough to ensure easy identification of the exact points of correspondence in the relevant source texts.
The identification of passages follows, with some adjustments, Szántó 2013, pp. 7–16, but includes several additions. However, since in this edition the correspondence has been marked only for the Guhyasamāja, the Samājottara, the Hevajra, the Herukābhidhāna, the Prajñopāyaviniścayasiddhi, the Vasantatilakā, the Yoginīsañcāra, the Vajraḍāka, the Kṛṣṇayamāri, and much of the Catuṣpīṭha (i.e., works for which the Sanskrit text was available), readers are advised to consult Szántó 2013 for corresponding passages in the texts available only in the Tibetan, such as the Sarvabuddhasamāyoga1187 (Toh 366), the Caturdevīparipṛcchā (Toh 446), the Vajrabhairava (Toh 468), the Vajrāmṛta (Toh 435), the Vajrāmṛtaṭīkā (Toh 1651), the Māyājāla (Toh 466), and the Sahajamaṇḍalatrayāloka (Toh 1539)—although it should be noted that this last work, rather than being a source text for the Sampuṭa, may simply share the same source. Most of the time the correspondence is not exact; some content may have been paraphrased or otherwise modified, or even rearranged. Some very short passages have been omitted, and some possibly missed from the marking scheme altogether.
Chapter A1
Part 1
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 ||
śrotum icchāmi jñānendra sarvatantranidānaṃ rahasyaṃ sampuṭodbhavalakṣaṇam <Sz 1.1.4b←> || 1.1.2 ||
sarve ca te tantrāś ca sarvatantrāḥ | sarvatantraśabdena samājādayaḥ | teṣāṃ nidānabhūtaṃ niścitam ity arthaḥ | hariharahiraṇyagarbhaśrāvakapratyekabuddhānām agocaratvād rahasyam | sampuṭaṃ prajñopāyātmakaṃ | tad evodbhavaṃ1194 sampuṭasamāpattir1195 {C2r} ity arthaḥ | udbhava utpattiḥ | evaṃbhūtasthiracalabhāvasvabhāvātmakaṃ lakṣyate • ity anena lakṣanam || 1.1.8 ||
athavā1196 sarvatantranidānasampuṭaśabdena vajrasattvo 'bhidhīyate | rahasyety anena aupadeśiko1197 mantroddhāro māṇḍaleya1198 devatādyabhiṣekalakṣaṇam || 1.1.9 ||
vajragarbha uvāca |
bhagavān āha.
ity abhidhānābhidheyabodhicittotpādādibhāvanātattvaprakaraṇaṃ prathamam |
Part 2
atha saptatriṃśadbodhipākṣikān dharmān kathayiṣyāmi |
adhyātmakāye bahiḥkāye adhyātmabahirdhākāye kāyānudarśī viharatīty1231 {C4v} api saṃprajānan smṛtimān vinīyaloke avidyā1232 daurmanasye || 1.2.1 ||
adhyātmavedanā bahirvedanā adhyātmabahirdhāvedanā vedanānudarśī viharatīty api saṃprajānan smṛtimān vinīyaloke avidyā1233 daurmanasye || 1.2.2 ||
adhyātmadharmeṣu1234 bahirdharmeṣu adhyātmabahirdhādharmeṣu dharmānudarśī viharatīty api saṃprajānan smṛtimān vinīyaloke avidyā1235 daurmanasye || 1.2.3 ||
adhyātmacitte bahiścitte adhyātmabahirdhācitte cittānudarśī viharatīty api saṃprajānan smṛtimān1236 vinīyaloke avidyā1237 daurmanasye || 1.2.4 ||
imāni catvāri smṛtyupasthānāni || 1.2.5 ||
anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya chandaṃ janayati vyāyacchati vīryam ārabhate cittaṃ pragṛhṇāti samyakpraṇidhiṃ1238 dadhāti || 1.2.6 ||
utpannānāṃ pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāya chandaṃ janayati vyāyacchati vīryam ārabhate cittaṃ pragṛhṇāti samyakpraṇidhiṃ dadhāti || 1.2.7 ||
anutpannānāṃ kuśalānāṃ dharmāṇām utpādāya chandaṃ janayati vyāyacchati vīryam ārabhate cittaṃ pratigṛhṇāti samyakpraṇidhiṃ1239 dadhāti || 1.2.8 ||
evam {C5r} utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye aprameyopāyabhāvanāparipūraye1240 aparipūrapūraṇāya bhūyobhāvanāvṛddhivaipulyaṃ chandaṃ janayati vyāyacchati vīryam ārabhate cittaṃ pratigṛhṇāti samyakpraṇidhiṃ1241 dadhāti || 1.2.9 ||
imāni catvāri samyakprahāṇāni || 1.2.10 ||
chandasamādhiprahāṇasaṃskārasamanvāgatam ṛddhipādaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargapariṇatam mā me chando 'tilīno bhaviṣyati nātipragṛhīta iti || 1.2.11 ||
vīryasamādhiprahāṇasaṃskārasamanvāgatam ṛddhipādaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargaparinatam mā me vīryam1242 atilīnaṃ bhaviṣyati nātipragṛhītam iti || 1.2.12 ||
mīmāṃsāsamādhiprahāṇasaṃskārasamanvāgatam ṛddhipādaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargapariṇatam mā me mīmāṃsātīlinā1243 bhaviṣyati nātipragṛhītā iti || 1.2.13 ||
cittasamādhiprahāṇasaṃskārasamanvāgatam ṛddhipādaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargapariṇatam mā me cittam atilīnaṃ {C5v} bhaviṣyati nātipragṛhītam iti || 1.2.14 ||
ime catvāri1244 ṛddhipādāḥ || 1.2.15 ||
sakāmāvacarīṃ laukikīṃ samyagdṛṣṭiṃ śraddadhāti | svakarmavipākapratiśaraṇo bhavati | yad evaṃ karma kariṣyāmi kalyānaṃ vā pāpakaṃ vā tasya tasya karmaṇo vipākaṃ prativedayiṣyāmīti sa jīvitahetor api pāpakaṃ karma nābhisaṃskaroti | idam ucyate śraddhendriyam || 1.2.16 ||
yān dharmān śraddhendriyeṇa śraddadhāti tān dharmān vīryendriyeṇa samudānayati | idam ucyate vīryendriyam || 1.2.17 ||
yān dharmān vīryendriyeṇa samudānayati tān dharmān smṛtīndriyeṇa na vipraṇāśayati | idam ucyate smṛtīndriyam || 1.2.18 ||1245
yān dharmān smṛtīndriyeṇa na vipraṇāśayati tān dharmān samādhīndriyeṇa ekāgrīkaroti | idam ucyate samādhīndriyam || 1.2.19 ||
yān dharmān samādhīndriyeṇa ekāgrīkaroti tān dharmān prajñendriyeṇa pratividhyati | sa teṣu teṣu dharmeṣu pratyavekṣaṇajātīyo bhavati | idam ucyate prajñendriyam || 1.2.20 ||
etāni pañcendriyāṇi pañca balāni bhavanti | śraddhābalaṃ vīryabalaṃ smṛtibalaṃ samādhibalaṃ prajñābalam | imāni pañca balāni || 1.2.21 ||
tatra katamāni sapta bodhyaṅgāni | tadyathā, smṛtisaṃbodhyaṅgam dharmapravicayasaṃbodhyaṅgam vīryasaṃbodhyaṅgam prītisaṃbodhyaṅgam praśrabdhisaṃbodhyaṅgam samādhisaṃbodhyaṅgam {C6r} upekṣāsaṃbodhyaṅgam vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargapariṇataṃ dharmapravicayādisaptabodhyaṅgāni bhāvayati || 1.2.22 ||
āryāṣṭāṅgo mārgas tatra katamaḥ | samyagdṛṣṭir yā lokottarā nātmadṛṣṭisamutthitā na sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakadṛṣṭisamutthitā nocchedaśāśvatadṛṣṭisamutthitā na bhavavibhavadṛṣṭisamutthitā na kuśalākuśalāvyākṛtadṛṣṭisamutthitā yāvan na saṃsāra na parinirvāṇadṛṣṭisamutthitā | iyam ucyate samyagdṛṣṭiḥ || 1.2.23 ||
yaiḥ saṃkalpair rāgadveṣamohāḥ kleśāḥ samuttiṣṭhanti tān saṃkalpān na saṃkalpayati | yaiḥ saṃkalpaiḥ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhāḥ samutthiṣṭhanti tān saṃkalpān saṃkalpayati | ayam ucyate samyaksaṃkalpaḥ || 1.2.24 ||
yayā vācātmanaṃ parān vā na tāpayate nātmānaṃ na parān kleśayati nātmānaṃ na parān upahasati tayā samāhitayuktayā vācā samanvāgato bhavati | yayā vācayā samyagāryamārgam avatarati iyam ucyate samyagvāk || 1.2.25 ||
yat karma kṛṣṇaṃ kṛṣṇavipākaṃ tat karma nābhisaṃskaroti | yat karma śuklaṃ śuklavipākaṃ tat karmābhisaṃskaroti | yat karma śuklakṛṣṇavipākaṃ tat {C6v} karma nābhisaṃskaroti1246 | yat karma kṛṣṇaśuklavipākaṃ kṛṣṇakṣayāya saṃvartate tat karmābhisaṃskaroti | satkarmapratiśaraṇaṃ samyakkarmāntaḥ | ayam ucyate samyakkarmāntaḥ || 1.2.26 ||
yadāryavaṃśavrataguṇasaṃlekhānutsarjanatā na kuhanatā na lapanatā na kathāsurabhitā svācāraśīlatā paralābheṣv anīrṣukatā1247 ātmalābhātmasaṃtuṣṭiniravadyatā āryānujñānujñātā jīvanatā | ayam ucyate samyagājivaḥ || 1.2.27 ||
yo vyāyāmo mithyāryair1248 ananujñātaḥ | rāgadveṣamohakleśānuśayitas taṃ vyāyāmam1249 necchati | yo vyāyāmaḥ samyagāryamārgasatyāvatāro nirvāṇagāminīṃ pratipadam arpayati taṃ vyāyāmaṃ samanugacchati | ayam ucyate samyagvyāyāmaḥ || 1.2.28 ||
yā smṛtiḥ sūpasthitā aprakampyā ṛjukā 'kuṭilā saṃsāradoṣādīn avasaṃdarśikā nirvāṇapathapraṇetrī smṛtiḥ smaraṇaṃ samyagāryamārgasaṃprayogaḥ | iyam ucyate samyaksmṛtiḥ || 1.2.29 ||
samyaktvena samādhir yasmin samādhau sthitaḥ sarvasattvavipramokṣāya samyaksthiratvaṃ nirvāṇam1250 avakrāmati | ayam ucyate samyaksamādhiḥ || 1.2.30 ||
vajragarbha āha |
dehe katame nāḍyaḥ <H 1.1.13 (prose)←> || 1.2.36 ||
bhagavān āha |
śatam ekaṃ dvidaśādhikaṃ catuścakraprabhedataḥ | bodhicittasvarūpeṇa nāḍīdvātriṃśad uttamā matāḥ1251 | tadyathā |
tribhavapariṇatāḥ sarve grāhyagrāhakavarjitāḥ <H 1.1.20b←> || iti || 1.2.41 ||
pañcendriyaṃ pañcabalaṃ saptabodhyaṅgam āryāṣṭāṅgamārgaparyantādivivaraṇaṃ bodhicittāvatāro nāma {C7v} dvitīyaṃ prakaraṇam ||
Part 3
atha bhagavantaṃ sarvatathāgatāḥ pūjāṃ kṛtvā praṇipatyaivam āhuḥ |
bhāṣasva bhagavan sāraṃ rahasyaṃ jñānam anuttamam || 1.3.1 ||
atha bhagavān sarvatathāgatādhyeṣaṇāṃ viditvā sarvatantrahṛdayajñānapradīpavajraṃ nāma samādhiṃ samāpadyedaṃ sarvatantrarahasyam udājahāra || 1.3.2 ||
atha sarvatathāgatābhibhavanavirajapadaṃ nāma samādhiṃ samāpadyedaṃ bodhicittam udājahāra || 1.3.12 ||
bhagavān āha |
iti tattvoddeśaprakaraṇaṃ tṛtīyam ||
Part 4
evam iti nipātena1293 avocat paryantaṃ tantrasamudāyaḥ sūcyate vā1294 | vakṣyati1295 mayā śrutam evaṃ hi mahārāgo 'tra sadā sthitaḥ | śru śravanaṃ nirdiṣṭaṃ ta yac ca mahāsukho nāthaḥ | mayaiva śrutam mayā śrutam iti śrotreṇa jñānena śrutaṃ na tv adhigatam | adhigate tu bhagavatā1296 ko doṣaḥ || 1.4.39 || {C10v}
bhagavān āha | saṃgītikārakadeśakayor abhedaḥ syāt | athavā adhigatam eva vaineyajanavaśāt | deśaka eva saṃgītikārakaḥ syāt || 1.4.40 ||
nṛtyati yatra mahāsukhanātho1298 nṛtyaty eka-m-anekaraseneti vacanāt | yat kiṃcid ākhyātaṃ bhagavatā1299 kulaputrās tan mayā ekasminn eva kāla ekasminn eva kṣaṇe śrutaṃ ity adhigatam | anenācintyādhimokṣa1300 samādhilābhitvaṃ sūcayati || 1.4.42 ||
so 'syāstīti bhagavān || 1.4.48 ||
athavā1304 ye ca vaipākṣikā dharmās tān bhagnavān iti bhagavān | sarvatathāgatakāyavākcittāny tāny eva hṛdayaṃ tad eva vajraṃ saiva yoṣit tasyā bhagas1305 tatraiva vijahāra | he bhagavan vijahāreti kim uktaṃ bhavati || 1.4.49 ||
bhagavān āha | samarasasarvatathāgatavicitropāyena vineyajanamanāṃsi hṛtavān ity arthaḥ | sarvatathāgatakāyavākcittahṛdayavajrayoṣitsvabhāvāyāṃ dharmodayāyāṃ yadā bhagavān vijahāra tadā mayā śrutam iti | tadyathā | yena kleśo 'pi1306 nihanyate prajñādhīnāś ca te kleśāḥ | tasmāt prajñā bhaga ucyate | tasmin bhage sakalatathāgato yoṣitsahitaḥ sthitaḥ || 1.4.50 ||
kulaputrā evaṃ mayā śrutaṃ varṇā dharmādau nityasaṃsthitāḥ | śuddhāḥ saṃbuddhasiddhijanakā ye 'kathyā vajrapāṇe te mayā kathitāḥ | varṇair ebhiḥ sattvāḥ prayānti saṃsārapāram atidūram | lakṣaṃ kṛtvā sākṣād asakṛt tallīnacittena prāpnoty asmin janmani buddhatvaṃ vajrasattvatvaṃ vā || 1.4.52 ||
yānty eva1307 padam acintyaṃ {C11v} na prāptaṃ yac ca sugataiś ca buddhā bhavanti sattvāḥ samyag uktās tu lakṣite1308 lakṣye | sevitamātreṇa avīcau prayāti | saṃkliṣṭacittena saṃtyajyātaḥ saṃkliṣṭam | bhavabhayātītas tu sādhakaḥ śrīmān bhāvayati śuddhacittaḥ | prajñopāyaprayogena tena yathā saṃprāptaṃ śuddhaṃ satyaṃ saṃvedanātmakaṃ1309 lakṣaṇaṃ | prajñopāyavikāraṃ gaganasamaṃ tribhuvanālokam1310 | tal lakṣyaṃ dūrlakṣyaṃ sarvagataṃ hetupratyayādhīnam | cintāmaṇir iva loke svaparārthakaraṃ1311 siddhyagram || 1.4.53 ||
iti sarvatantranidānarahasyāt śrīsampuṭodbhavakalparājaḥ prathamaḥ samāptaḥ ||
Chapter A2
Part 1
dvijadārām athavā, rajakīm athavā, caṇḍālikāṃ ḍombinīṃ kulajām athavā, rājñīnaṭadārāśilpikām athavā, mṛganayanāṃ tanumadhyāṃ vipulanitambāṃ stanonnatāṃ subhagāṃ samayācāraṃ sunipuṇāṃ tattvasthāṃ mantratantrajñām | etāḥ kanyāḥ kathitās tribhuvanānarghāḥ sādhakendrāṇām | ābhiḥ sarvasiddhir bhavatīti kulakrameṇaiva || 2.1.12 ||
tac cābhiṣekaṃ caturvidham |
iti bodhicittābhiṣeko dvitīyasya prathamaṃ prakaraṇam ||