Emergence from Sampuṭa
Chapter 1
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 1.12.13 (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.
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
Chapter 1
Part 1
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.
Part 2
“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.
Part 3
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}
Now the Blessed One entered the meditative absorption called “the stainless seat of the overpowering ability of all the tathāgatas” and explained bodhicitta. {1.3.12}
The Blessed One said:
This concludes the third part of the first chapter—The Exposition on Reality.
Part 4
“Alternatively, with the adverbial particle evaṃ (thus) is expressed the totality of tantras, from their beginning to their end. The statement mayā śrutam (have I heard) is made because great passion continually dwells in this tantra. The syllable śru indicates hearing, and the syllable ta, Lord Mahāsukha (Great Bliss). In saying ‘only heard by me,’ the narrator means that it was heard with his ear consciousness, but not directly realized. It has been, however, realized by the Blessed One, so nothing is amiss.”50 {1.4.39}
The Blessed One continued, “There is no distinction between the recounter of the teaching and the teacher. Or, rather, realization is only from the perspective of the person to be guided, so that the teacher could himself be the recounter: {1.4.40}
“Wherever Lord Mahāsukha dances, he is playing by means of language with singular and multiple modes of expression. Whatever has been taught by the Blessed One, O sons of noble family, that ‘I have heard at one time,’ that is to say, on a particular occasion. This implies that I have realized it. This statement indicates the attainment of the meditative absorption of complete confidence in the inconceivable. {1.4.42}
“All entities are of equal taste. Bhagavān (one possessing grace) and samaya (time) are said to be one and the same.
“An alternative interpretation is that a bhagavān is one who has destroyed (bhagnavān) all qualities inconducive to awakening.52 Another interpretation is that the body, speech, and mind of all tathāgatas are the essence, this essence is the vajra, this vajra is the queen, and in the bhaga of this vajra queen dwelled the Blessed One. By addressing him he bhagavan (O Blessed One), one implies that he dwelled in the bhaga.” {1.4.49}
The Blessed One continued, “This means that the minds of people requiring guidance are captivated by various methods which, for every tathāgata, are of equal taste. ‘I heard his teaching when the Blessed One was dwelling in the source of phenomena, which has the nature of [the bhaga of] vajra queens,53 who, in turn, are the essence of the body, speech, and mind of all the tathāgatas.’ This is how it is: since afflictions are destroyed by insight—afflictions which themselves are devoid of insight—the insight is called bhaga.54 In this bhaga dwells every tathāgata together with his queen. {1.4.50} [F.82.b]
“O sons of noble family! The letters of the phrase evaṃ mayā śrutam (thus have I heard) are always formed (saṃsthita) at the beginning of a Dharma teaching. These pure letters, which bring the accomplishment of full awakening, and which are ineffable, O Vajrapāṇi,55 have been spoken by me. By means of these letters, beings reach the other shore of saṃsāra, so distant. Having repeatedly put56 this goal in front of yourself, you will, with your mind set on it, attain the state of awakening or the state of Vajrasattva in this birth.57 {1.4.52}
“Beings can attain this inconceivable state, which is not attained even by the bliss-gone ones.58 Beings can become buddhas when correctly instructed and when the goal is set.59 By mere self-indulgence60 they would fall into Avīci hell. They should therefore abandon being afflicted by afflictive thoughts. Fine practitioners, who are beyond the fear of saṃsāric existence, will meditate with a pristine mind. In this way, through the application of skillful means and insight, they will attain the true and pristine state, whose character is the nature of original awareness. Through the transformative power of insight and skillful means, they will become equal to space, illuminating the three realms. This goal is difficult to attain, universally present, and free of causes and conditions. Acting in the world on behalf of oneself and others like a wish-fulfilling gem is, of all siddhis, the supreme one.” {1.4.53}
This concludes the sovereign first chapter of the glorious “Emergence from Sampuṭa,” so called to reflect the secret foundation of all tantras.
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.
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 |
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.