Emergence from Sampuṭa
Chapter 3
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
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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 3
Part 1
Part 2
Part 3
Part 4
“Starting precisely from there, the follower of Mantra should enter this dwelling of the deity and visualize a moon disk transformed from the letter a. Above the disk, he should visualize a white, five-pointed vajra scepter, according to procedure. Having then made offerings to all the tathāgatas, and so forth, he should prostrate himself, and say the following: {3.4.8}
“ ‘May all buddhas and bodhisattvas please keep me in their heart! From now until I sit on the throne of liberation, I, named such and such,
Then the lord entered the meditative absorption called “that which arises from the pinnacle of all vajra holders” and gave this inspiring teaching: {3.4.18}
“Now, staying in a place suitable for meditation, he should observe the absence of intrinsic identity in all phenomena. Everything of an external and internal nature is imputed by mind. There is nothing else that exists beyond mind. Since all phenomena, being luminous, have never arisen in the first place, he should mentally declare them to be unproduced. Then he [F.97.a] should perceive his own mind, which is luminous by nature, in the form of a moon disk, while reciting the following mantra with enthusiasm:153
“a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ.” {3.4.22}
Vajragarbha then asked:
The Blessed One said:
“These qualities of the awakened ones enter into it in the form of the letter a, and the rest. Possessing the luster of a crystal or the moon, they come in atop the moon disk, causing the mind, which is luminous by nature, to expand.158 The follower of Mantra should then generate the altruistic aspiration for awakening with the following mantra:159
“Oṁ, I give rise to bodhicitta.160 {3.4.24}
“Here, too, the qualities of the awakened ones enter like stars in the form of the syllables ka, and so forth, by means of the qualities being reflected in the syllables. These syllables are:
“ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa ha kṣaḥ. {3.4.27}
“This maṇḍala procedure has not been taught in its entirety in other tantras. Here, in addition, in order to stabilize the generation of the mind of Samantabhadra, [F.97.b] he should visualize himself in the image of a radiant, white vajra scepter there in the middle of the aforementioned moon disk, while reciting the following mantra:161
Vajragarbha then asked, “How do I further meditate on this vajra, O Blessed One?” {3.4.35}
The Blessed One said, “May all the tathāgatas listen! One should again visualize Vajrasattva—the reflection of the buddhas endowed with the supreme of all characteristics—while reciting the following mantra:
“Oṁ, I am just like all the tathāgatas.166 {3.4.36}
Then the great bodhisattvas, led by Vajragarbha, addressed the Blessed One yet again:
The lord said:
“In this manner, one should generate oneself as Vairocana, visualizing, above and below, the syllables of the mantra. [F.98.a] Following the usual procedure, one should then emanate Mount Sumeru and a vast triangle, adorned with a maṇḍala of different colored lights. One should visualize, arising there, a beautiful palace, and in it, the syllable paṁ, which transforms into a multicolored lotus with a sun disk atop it. This is adorned with the syllables ya, ra, la, and va, in conjunction with the maṇḍalas of wind, fire, and so forth. Then, above that, with the appropriate mantra,167 one should visualize a temple palace surmounted with a vajra-jewel pinnacle, shining with various jewels and gems, and adorned with colorful streamers and banners with tiny bells attached to them, shaken by the wind. The palace is further adorned with garlands, chaplets, multi-string chains of pearls, and moon crescents. It is praised and glorified by all the tathāgatas inhabiting it. While visualizing this one should recite the mantra hūṁ. {3.4.40}
“Having placed this mantra, hūṁ, on a moon disk in one’s heart, one should visualize that it transforms into a five-pronged vajra scepter. One should repeatedly radiate from it five-pronged vajra scepters, and absorb them all back as buddhas. Next, one should visualize that the very same vajra scepter transforms into Vajrasattva, radiant like the color of the moon, and endowed with the supreme of all characteristics. {3.4.41}
“On the outer rim there should be placed the yoginīs of the maṇḍala, each holding her respective emblem—the flower, and so forth. They likewise have two arms. {3.4.52}
“At the eastern gate one should draw the goddess Vajrāṃkuśī, the color of dark sky, with her right and left faces black and white respectively. In her first hand she holds a goad, in the second she brandishes a sword, and in the third she holds a discus. Her left hands hold a noose, display a threatening gesture, and hold a bell. These are the emblems in her six hands. {3.4.53}
“At the southern gate one should draw the white and yellow mother,170 Vajrapāśī, whose right and left faces are black and red respectively. In her right hands she brandishes a noose, a vajra scepter, and a sword. In her left hands she holds a discus and a bell, and holds a noose while forming a threatening gesture. These are the emblems in her six hands. {3.4.54}
“At the western gate one should draw Vajrasphoṭā,171 red in color and with great brilliance. Her right and left faces are black and white respectively. In her six hands she is holding, on the right, a fettering chain, a vajra scepter, and a sword, and on the left, a discus, a bell, and a goad. These are the emblems in her six hands. {3.4.55} [F.99.a]
“At the northern gate there is the terrifying Vajraghaṇṭā. She has three faces: the middle one is green, the right one black, and the left one white. In her six hands she holds a bell, a vajra scepter, a sword, a discus, a goad, and a noose. {3.4.56}
“All should be visualized standing on a sun disk upon a multicolored lotus, with their blazing hair flowing upward. {3.4.57}
“In the intermediate directions, starting from the southeast, there are yoginīs who hold their respective emblems—the flower, and so forth. They are typically known to possess two arms. {3.4.58}
“At the gates starting from the east, there are yoginīs holding a goad, a noose, a fettering chain, and a bell. Thus the maṇḍala is provided with gatekeepers. {3.4.59}
“The syllables jaḥ, hūṁ, vaṁ, and hoḥ are taught to be their respective heart mantras; there is no doubt about this. Through being arranged, fashioned, and so forth in this manner, this is the outer maṇḍala of glorious Vajrasattva, replete with the emblems and gestures. {3.4.60}
“Inside the outer maṇḍala, the same design as before, is another, half its size—the maṇḍala of the wind element, in the shape of a half-moon disk, adorned with eight pillars, and surrounded on the outside with a quadruple line. {3.4.61}
“In all the locations assigned to the respective deities, one should arrange Gaurī and the others, along with their thrones, as described. In the center one should visualize the syllable hrīḥ;172 in the quarter toward the east, the syllable hrīḥ;173 in the south, the syllable hiḥ;174 in the west, the syllable gīḥ;175 in the north, the syllable jiḥ;176 in the southeast, the syllable taṁ; in the southwest, the syllable jaṁ; in the northwest, the syllable maṁ; and in the northeast, one should place the syllable haṁ. {3.4.62}
“In the outer circle, in the southeast, one should place the syllable oṁ; in the southwest, the syllable aṁ;177 in the northwest, the syllable eṁ;178 and in the northeast, one should place the syllable aiṁ.179 {3.4.63}
“At the eastern gate one should place the syllable jaḥ; at the southern gate, the syllable hūṁ; at the western gate, the syllable vaṁ; and at the northern gate, the syllable hoḥ. {3.4.64}
“Further outside one should visualize, surrounding the maṇḍala, the eight charnel grounds. One should place there the eight great spirits, Indra, and the others, who are very frightened. {3.4.65} [F.99.b]
This concludes the sovereign third chapter of the glorious “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.
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].
———. “The Saṃpuṭodbhavatantra I-i, with special reference to the title.” Journal of Indian and Buddhist Studies 34 (2) (1986a): 125–128. [in Japanese].
———. “The Saṃpuṭodbhavatantra and the Pi mi siang king.” Buzan Gakuho: Journal of Buzan Studies 31(1986b): 39–63. [in Japanese].
———. “The Heruka-maṇḍala in the Saṃpuṭodbhavatantra.” Mikkyogaku Kenkyu: The Journal of Esoteric Buddhist Studies 19 (1987a): 65–86. [in Japanese].
———. “The Vajrasattva-maṇḍala in the Saṃpuṭodbhavatantra.” The Journal of Buddhist Iconography 5 (1987b): 1–14. [in Japanese].
———. “The Saṃpuṭodbhavatantra III-iii, with special reference to the Nairātmyā-maṇḍala.” Journal of Indian and Buddhist Studies 36 (1) (1987c): 134–136. [in Japanese].
———. “The Nairātmyā-maṇḍala in the Saṃpuṭodbhavatantra.” Buzan Gakuho: Journal of Buzan Studies 33 (1988): 75–92. [in Japanese].
———. “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.
———. (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.
———. (1990). Vasantatilakā of Caryāvratī Śrīkṛṣṇācārya with Commentary: Rahasyadīpikā by Vanaratna. Rare Buddhist Texts Series 7. Sarnath: Central Institute for Higher Tibetan Studies, 1990.
———. (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.
———. (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.
———. (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).
———. (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.
———. (2016). “Before a Critical Edition of the Sampuṭa.” Zentralasiatische Studien 45, pp. 397–422. Andiast: International Institute for Tibetan and Buddhist Studies, 2016.
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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.