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ཡང་དག་པར་སྦྱོར་བ།

Emergence from Sampuṭa
Chapter 5

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

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)

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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.

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co.

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.

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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.

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.

The Translation

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

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

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

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 ḍāka 123 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

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

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}

5.5

Vajragarbha asked, “O Blessed One, which places are the pīthas, and so forth? What are the twelve types of places? Please be so kind as to explain, you who are born of greatness.” {5.1.5}

The Blessed One said:

5.6

“Jālandhara 219 is said to be a pīṭha,

And so, too, is Oḍḍiyāna.

Pūrṇagiri 220 is a pīṭha,

And so is Arbuda. {5.1.6}

5.7

“Godāvarī is said to be an auxiliary pīṭha,

And so, too, is Rāmeśvara.

Devīkoṭa has been proclaimed to be likewise,

And so, too, Mālava. {5.1.7}

5.8

“Kāmarūpa and, likewise, Oḍra

Have been proclaimed to be kṣetras.

Triśakuni is an auxiliary kṣetra,

And so is Kośala. {5.1.8}

5.9

“Kaliṅga is said to be a chandoha,221

And so, too, is Lampāka.

Kāñcī has been declared to be an auxiliary chandoha,

And so, too, has Himālaya. {5.1.9}

5.10

“Pretādhivāsinī is a melāpaka,

And so is Gṛhadevatā.

Sauraṣṭra is an auxiliary melāpaka,

As is Suvarṇadvīpa. {5.1.10}

5.11

“Nagara is famed as a charnel ground;

So, too, is Sindhu.

Maru is said to be an auxiliary charnel ground,

And so is Kulatā. {5.1.11}

5.12

“Kāruṇya is said to be a pīlava,

And so is Karmārapāṭaka.

Harikela is a pīlava,222

And so is the middle of the salt ocean, Lavaṇasāgara. {5.1.12}

5.13

“Vindhyā and Kaumārapaurikā

Are auxiliary pīlavas.223

Adjacent to them are the charnel grounds

Pretasaṃghāta and Udadhitaṭa.224

Udyāna and Vāpikātīra

Are said to be auxiliary charnel grounds. {5.1.13}

5.14

“Now I will explain the manner in which such places are inhabited.

“Viraja is inhabited by a goddess living in a mango tree,

Koṅkana is inhabited by one in a somavarṇikā tree,

Caritra, by one in a pongamia tree,

And Aṭṭahāsa, by one living in a kadamba tree. {5.1.14}

5.15

“Devīkoṭa is inhabited by a goddess living in a banyan tree,

Harikela, by one in a hari225 tree,

Uḍḍiyāna, by one in an aśoka tree,

And Jālandhara, by one in a thorn apple tree.226 {5.1.15}

5.16

“A pīṭha is the bhūmi called Joyous,

And an auxiliary pīṭha, the bhūmi called Stainless.

A kṣetra should be known as the bhūmi Shining, [F.103.b]

And an auxiliary kṣetra as Blazing Wisdom. {5.1.16}

5.17

“A chandoha should be known as the bhūmi Revealed,

And an auxiliary chandoha as Difficult to Conquer,227

A melāpaka as the bhūmi Far Gone,

And an auxiliary melāpaka as Immovable. {5.1.17}

5.18

“A charnel ground is the bhūmi Excellent Intelligence,

And an auxiliary charnel ground, Cloud of Dharma.

The ‘barbarous’ language of the yoginī

Thus depicts the bhūmis of the ten perfections. {5.1.18}

5.19

“One should visualize, externally and internally,

All these different attributes as has been explained.228 {5.1.19}

5.20

“In addition, I will explain what days are suitable for a successful gathering of yoginīs.

“The fourteenth and the eighth day

Of the moon’s waning fortnight are particularly recommended

For consuming someone killed by a banner229 or a weapon,

Or one who has been born seven times.230 {5.1.20}

5.21

“Generating compassion with ardor,

The wise practitioner should perform the act of killing.

Since those devoid of compassion will not succeed,

One should therefore train in compassion. {5.1.21}

5.22

“ ‘Just as I feel for myself, so too should I for sentient beings.

I am just as any other living being.’

Reflecting thus, and remaining in union with the deity,

One will swiftly attain success.” {5.1.22}

5.23

This concludes the first part of the fifth chapter on meeting places.

Part 2

5.24

Vajragarbha said:

“I would like to hear, O lord of knowledge,

About the characteristic of the secret lotus.

What is its use in the stages of attaining ultimate awakening,

In which mind is mingled with gnosis?” {5.2.1}

5.25

The Blessed One said:

“In reliance upon the Catuṣpīṭha Tantra,

A vajra holder progressing toward perfect awakening

Should give rise to an attitude of equanimity,

Casting aside his desires, and so forth. {5.2.2}

5.26

“He should sit on a comfortable seat,

In a pleasant place,

With thoughts of compassion and benevolence

For all animate and inanimate things. {5.2.3}

5.27

“He should then visualize the central channel

From top to bottom: the ‘end of sound,’ the secret lotus,

And likewise, the different seats

With their parts and their different letters.231 {5.2.4}

5.28

“Vajra body, speech, and mind,

Made manifest from within the sphere of phenomena,

Are then brought together,232 and through the ‘embryo’ method

He becomes Vajrasattva. {5.2.5}

5.29

“In the highest state,

Where the elements of water and fire become one taste, [F.104.a]

The natures of means and gnosis are joined in union

And the six sense faculties become reflections of the Buddha. {5.2.6}

5.30

“He becomes a teacher of authentic treatises,

And a follower of scripture who understands the truth.

He will truly reach the other shore‍—

The state of reality, the secret meaning.233 {5.2.7}

5.31

“Having cleansed the body of impurities through applying

The characteristics of reality, such as emptiness and the like,

To all the previous characteristics,234

He will win235 the stages of perfect awakening. {5.2.8}

5.32

“In the center of a moon disk

He should visualize the wisdom being,

White as a jasmine flower or the moon,

Emanating rays of moonlight. {5.2.9}

5.33

“The wisdom being has two arms

And sits on a lotus in sattvaparyaṅka posture.

He236 is adorned with all kinds of jewelry

And with the crown of the five buddhas. {5.2.10}

5.34

“His two hands, which he presses against his chest,

Display the gesture of the great seal.

He is possessed of great beauty and splendor.

Such is the meditation on the wisdom being. {5.2.11}

5.35

“He should visualize a plantain flower at his navel,

Endowed with all the aforementioned characteristics

And reaching up as far as his heart.

It opens there, revealing the original lotus flower.237 {5.2.12}

5.36

“The lotus has eight exquisite petals,

Filaments, and filament bulbs.

He should then place the syllables on the petals

[And visualize himself as Vajrasattva] sitting at the center of the maṇḍala. {5.2.13}

5.37

“He should visualize him with two arms and one face,

White, divinely beautiful, and without any blemishes.

In the center of his body he should visualize [the syllable of] consciousness,

Joining it with his own awareness. {5.2.14}

5.38

“On the eastern petal, the petal of Akṣobhya,

There is the syllable of Akṣobhya joined with loving kindness.

On the petal at the southern gate

There is the syllable of Ratnasambhava joined with compassion. {5.2.15}

5.39

“On the petal of the western gate,

He should place the syllable of Amitābha,

And at the location of the northern gate,

The syllable of the mind of mighty Amoghasiddhi. {5.2.16}

5.40

“He should thus arrange the four syllables‍—

Those that begin with a vowel and others,238

Adding the sign of candrabindu as required‍—

All adorned with white moonlight. {5.2.17}

5.41

“On the intermediate petals he should place [F.104.b]

The previously mentioned239 four neuter syllables (ṛ, ṝ, ḷ, ḹ).

In the center of them

He should add the mind240 syllable (hūṁ).” {5.2.18}

5.42

Vajragarbha said:

“My curiosity has been aroused, so please tell me,

O Blessed One, how is it that despite

Everything being empty and without characteristic,

There is yoga, and so forth, involving syllables?” {5.2.19}

5.43

The Blessed One said:

“Hear the truth, Vajragarbha,

About the emptiness of objects and their properties241 ‍—

It is like how a plantain tree, itself without essence,

Yields fruit that is the ambrosia of essences. {5.2.20}

5.44

“In the center there is cognition-gnosis,

Corresponding in nature to formless cognizance.

One cannot find there any characteristic,

For it is the stainless body of gnosis. {5.2.21}

5.45

“Free of being either entity or non-entity,

Syllabic forms emerge from where there are none.

At their core is an empty essence,

Whose reality the yogin must apprehend. {5.2.22}

5.46

“Once this property has been properly cognized

With a mind steeped in the gnosis of equality,

It will soon be seen that he is

On the path to perfect awakening. {5.2.23}

5.47

“This path relies on the guru’s instructions

As it involves the nature of gnosis-consciousness.

Its properties are indicated in treatises;

Its reality, however, is pointed out by the valiant instructor. {5.2.24}

5.48

“He should always visualize it242

As engulfed in white light,

And imagine it with the other seed syllables of the [five] ambrosias,

In a stūpa with five layers.243 {5.2.25}

5.49

“The bodhicitta drop, sublime with the glow of white light,

Overflows with a stream of ambrosia.

At the heart, in the center of the lotus containing the syllables,

Is an orb the size of a thumb. {5.2.26}

5.50

“In its center there are syllables244

Embodying all vowels and consonants,

Radiant white in color,

Emitting rays of moonlight. {5.2.27}

5.51

“At the openings in their center

There is a drop, consisting of what is known as consciousness,

As fine as one hundredth of a hair tip,

In the form of an infinitesimally small particle. {5.2.28}

5.52

“Since it is the nature of the consciousness

Of those who cognize objects and their properties,

Look into the state of abiding as the drop‍—

It is characterized by non-perception and non-thought.245 {5.2.29} [F.105.a]

5.53

“The consciousness-gnosis246 may be grasped

By relying on the guru’s instructions

Regarding the descent of the drop

From the opening at the fontanel down to the heart. {5.2.30}

5.54

“The outsiders will not find the right path,

Which is difficult to find even with the aid of treatises.

Such treatises are easy to find,

But the practices described therein are difficult to discern. {5.2.31}

5.55

“He should eagerly follow the guru’s instructions,

Applying the methods used by yogins.

By following the path shown by the guru, a wise practitioner

Will be able to discern the practices described in treatises. {5.2.32}

5.56

“Fully collected, he should meditate merging with the essence,

Unwavering and untroubled.247

Phenomena are preceded by the mind;

They are purified by mind and have the swiftness of thought. {5.2.33}

5.57

“It is through the mind, with its king-like grace,

That one speaks and acts.

Thus, with everything being the nature of mind,

The wise one knows that he is born from mind. {5.2.34}

5.58

“The yogin should recite the mantra as he likes,

Keeping his attention on his heart,

For it is not the principal natures (tattva)248 that

Constitute the cause, but the seed syllables. {5.2.35}

5.59

“Since the seed syllables comprise cause and effect,

The principal natures should not be viewed as such.

The five syllables to be visualized are

The fivefold experience of existence, of form, and so forth. {5.2.36}

5.60

“As he is carried around everywhere,249

He should place these syllables in the central channel.250

Thus the syllables of gnosis and cognition should be placed

At the roots of the three channels that always need to be blocked.251 {5.2.37}

5.61

“When he longs for experiences of saṃsāra,252

He should join these syllables, in mental recitation,

With the ‘sound’ (long ū) and the ‘drop’ (anunāsika),253

Without, however, saying them aloud. {5.2.38}

5.62

“He will definitively and perpetually

Come to abide, together with the buddhas,

In the state that is always subtle and stainless,

And where gnosis and cognition merge. {5.2.39}

5.63

“With its presence as gnosis, cognition may

Then be observed in its progression toward perfect awakening.

The first sign to be observed

For all practitioners is the form of a bright flame. {5.2.40}

5.64

“The second sign254 revealed

Is sparkling dust resembling fireflies‍—

It will be seen as circular shapes of white powder255

Formed throughout the ten direction. {5.2.41}

5.65

“The third sign observed by practitioners

Is the disappearance of afflictions. [F.105.b]

The fourth one to be revealed

Is the experience of the pleasures of gods from the desire realm. {5.2.42}

5.66

“The fifth sign mentally perceived

Is the experience of the delights of the form realm,

The sixth is the pleasures of the formless realm,256

And the seventh is those experienced by the buddhas. {5.2.43}

5.67

“With the arrival of the eighth sign, practitioners

Can experience at will the fruition that is the goal of awakening. {5.2.44}

5.68

“Listen, O most compassionate Vajrasattva,257

With undivided attention!

5.69

“Definitely all things are known

To possess purity as their essence.

Subsequent to this, the deities are explained,

One by one, according to their divisions.258 {5.2.45}

5.70

“The aggregates, elements, and sense-fields

Of embodied beings are pure by nature.

Though veiled by ignorance and afflictions, they can be purified.

Being the nature of one’s own awakening,259 they are themselves pure,

Such that one is not liberated through some extrinsic purity. {5.2.46}

5.71

“With the purity of sense objects,

Self-reflexive awareness is the ultimate bliss.

Objects of form, and so forth,

And whatever else appears to practitioners, {5.2.47}

5.72

“Are all pure by nature,

For everything is comprised of wakefulness.” {5.2.48}

5.73

Vajragarbha asked, “O Blessed One, what are the things that are impure?” {5.2.49}

The Blessed One said, “They are form, and so forth. Why are they impure? Because they involve apprehended object and apprehending subject.”

5.74

Vajragarbha then asked, “Well, what then are apprehended object and apprehending subject?”260 {5.2.50}

The Blessed One said,

5.75

“Form is apprehended by the eye;

Sound, by the ear;

Odors, by the nose;

And taste, by the tongue. {5.2.51}

5.76

“A physical object is felt by the body

And the mind apprehends happiness, and so forth.

These sense objects ought to be enjoyed

After purifying them by removing poison.261 {5.2.52}

5.77

“Form is Buddha Vairocana,

Sensation is Vajrasūrya,

Perception is Padmanarteśvara,

Predispositions are Vajrarāja, {5.2.53}

5.78

“Consciousness is Vajrasattva‍—

The inherent nature of everything is Heruka.

The eye is called Mohavajra;

The ear has the name Dveṣavajra. {5.2.54} [F.106.a]

5.79

“Īrṣyāvajra is the nose,

Rāgavajra is the mouth,

Mātsaryavajra is touch,

And Heruka, the supreme lord, is all the sensory fields and elements. {5.2.55}

5.80

“Pātanī is the element of earth;

The element of water is known as Māraṇī.

Ākarṣaṇī is the element of fire;

The element of wind is Narteśvarī. {5.2.56}

5.81

“The element of space is said to be

Padmajvālinī, because of her imperturbability.

In this way the bodies of embodied beings‍—

Their aggregates, and so forth‍—have the nature of deities. {5.2.57}

5.82

“Pleasure and pain, and acting on them,

Generate afflictive emotions, and the rest‍—

Following one’s lot resulting from this generation,

One will incur either cyclic existence or its cessation.” {5.2.58}

5.83

This concludes the second part of the fifth chapter on the purity of the aggregates, and so forth.

Part 3

5.84

“Now, the right practice, which destroys

The enemy, conceptual thinking, will be explained;

Distilled from the totality of Buddha’s teachings,

This practice of reality262 is supreme. {5.3.1}

5.85

“For the sake of the Buddha’s sons,

Who are established in perfect awakening,

This practice, the ultimate Perfection of Wisdom,

Will be truthfully explained by Anaṅgavajra.263 {5.3.2}

5.86

“Like a boat safely sailing on,

She delivers all beings

From the terrifying ocean of births,

Rough with the waves of old age, and so forth. {5.3.3}

5.87

“She, the divine one, quickly brings accomplishment,

Being an essential264 receptacle of all good qualities.

Manifested from the jewel of the mind,

She fulfills everyone’s desired aim. {5.3.4}

5.88

“Since without her, who is praised by Vajradhara

And constitutes the body of qualities of all the perfectly awakened ones,

Accomplishment is not possible, the wise ones who desire liberation

Should perform this unequaled practice. {5.3.5}

5.89

“The lotuses of her feet are worshiped by Viṣṇu, Indra,

Śiva Mahādeva, Kubera, Brahmā, and so forth.

By doing this practice that removes sin,

The tathāgatas swiftly attained the ultimate state. {5.3.6} [F.106.b]

5.90

“This practice of the central channel 265 has been taught

By the glorious Vajrasattva for the benefit of the world. {5.3.7}

5.91

“Accordingly, the practitioner should cultivate

This sublime inconceivable state in great secrecy.

He should engage in this samaya practice

While free of all concepts. {5.3.8}

5.92

“In the initial stage, the practitioner should abide

With the natural outflow of the existing condition.

Then, should he tire from meditation,

He should take a break, adopting the playfulness of a child. {5.3.9}

5.93

“For the sake of different types of people who require guidance,

He should visualize himself in the gentle form of Mañjuśrī.266 {5.3.10}

5.94

“Everything known as accomplishment comes about through

Different practices accordingly taught; there is, however, an unexcelled practice

That brings about the unparalleled accomplishment of Samantabhadra‍—

It is this practice that the Blessed Vajrasattva has taught.267 {5.3.11}

5.95

“Always paying homage to his protector,

The glorious vajra master,

He should rely on the secret practice,

Doing what needs to be done and maintaining a noble heart. {5.3.12}

5.96

“Then, following his inclinations

While turning away from all attachments,

He should comport himself while in touch with reality,

In every respect like a lion. {5.3.13}

5.97

“Through perfectly knowing things as they are,

And thus forming the intention to deliver the world,

He comes to embody full mastery of the correct view,

With a steadfast mind free of reference points. {5.3.14}

5.98

“All attributes such as the aggregates, elements,

And so forth are like a dream and an illusion.

Knowing the entire triple universe

To be, in short, like this, {5.3.15}

5.99

“He should associate with those

Who live free from all obscurations,268

Casting far away

All the eight worldly concerns. {5.3.16}

5.100

“Always free of concepts,

He should gain certainty about the nondual state,

And apply the six perfections

In order to attain the accomplishment of an awakened one. {5.3.17}

5.101

“Although eminently engaged269 for the welfare of beings,

He should not form concepts about them.

He should set his mind on awakening

And embark on the practice of conquering the directions. {5.3.18} [F.107.a]

5.102

“Being the embodiment of wisdom and means conjoined,

And turning away from all attachments,

He will succeed even in this lifetime

If he exerts himself in the cultivation of true reality. {5.3.19}

5.103

“Free of all concepts and, in particular,

Of ideas about other beings,

He should enjoy anything at all, applying the understanding

That things are like an illusion, and so forth. {5.3.20}

5.104

“Having arisen from the undifferentiated sphere of phenomena,

No beings can become his adversaries.

He should enjoy things as he pleases

With a mindset free of hesitation. {5.3.21}

5.105

“All this is for the sake of enjoyment‍—

This entire triple universe,

Conjured up by Vajrasattva

For practitioners’ benefit. {5.3.22}

5.106

“If, by attaining infinite gnosis,

He does not need to worship the tathāgatas,

What need is there to mention initiations, and so forth,

For him constantly engaged in meditation? {5.3.23}

5.107

“The nature of all objects

Is the nature of awakened mind.

That alone is the Blessed One, the vajra holder.

Therefore, that alone is the identity of the deities. {5.3.24}

5.108

“Neither maṇḍalas nor fasts are to be performed,

Nor the formation of gestures or caityas.

Also other things

Taught by the glorious vajra lord

Out of his great dedication‍—

Of what use would they be to he who knows reality? {5.3.25}

5.109

“Just as one who seeks ambrosia

Should discard the buttermilk after taking the fresh butter,

So should he discard all thoughts

After obtaining the ambrosia270 of Dharma. {5.3.26}

5.110

“When the wise practitioner is without concepts,

Has given up doubt, and is free of reference points,

Then, just as Vajra Mind271 has said,

There is no doubt he will succeed. {5.3.27}

5.111

“Because of concepts, he will go to hell

And wander in the ocean of cyclic existence, with its six destinies.

But free from concepts, he will be liberated,

Reaching the state of stainless tranquility. {5.3.28}

5.112

“Therefore, in order to destroy the net of concepts272

He should regularly practice the samaya observances,

Which were performed by the awakened one,

Abiding by them wherever he may be. {5.3.29}

5.113

“They should be performed by someone who knows mantra, [F.107.b]

Without excessive attachment, but not eschewing anything.

They all without exception should be regarded

By applying the understanding of the non-arising of forms.273 {5.3.30}

5.114

“He should drink the blood of dogs, donkeys, camels, elephants, and so on,

And eat their meat regularly.

Human meat smeared with blood

Should be regarded as the best of all. {5.3.31}

5.115

“He should eat all kinds of poor meats,

And the excellent meats containing hundreds of thousands of living creatures.

The practitioner should also eat terribly putrid feces

Swarming with hundreds of worms, {5.3.32}

5.116

“And keenly relish meat

Mixed with dog and human vomit,

Dowsed with vajra water,274 covered in flies,

And blended with feces. {5.3.33}

5.117

“He should drink vajra water. When meat cannot be found anywhere, in order to partake of it he should imagine something else in the form of meat and eat that. {5.3.34}

5.118

“Foodstuffs inedible to others275 are edible for the master of the true state. Places improper to visit are fine for him to visit. Things improper to do are proper for him. The follower of the mantra path must not think in terms of ‘fit to visit’ and ‘unfit to visit’; ‘edible’ and ‘inedible’; ‘desirable’ and ‘undesirable’; or ‘drinkable’ and ‘undrinkable.’ {5.3.35}

5.119

“He should be content in body, speech, and mind. In order to be free of mental agitation, the practitioner should always drink wine. Like the victorious ones, he should regard all things, whether repulsive or greatly enjoyable, colorful or plain, delightful or depressing, as identical.276 {5.3.36}

5.120

“He should not recite texts, assemble maṇḍalas, or gather flowers. He should not recite mantras, nor should he pay homage to the deity, consecrated things, and so forth. He should speak false words and approach the charming wives of others. He should have no loving kindness for rogues, [F.108.a] and should kill buddhas and other living beings. {5.3.37}

5.121

“The wise practitioner, however, should always worship his teacher, venerated by the victorious ones, who is the wisdom and the pledge being‍—the best of all beings, and who is the samaya that bestows various accomplishments. Since whatever merit is possessed by the fully awakened ones and the bodhisattvas dwelling throughout the ten directions can be seen in the openings of the master’s pores, the buddhas rejoice at seeing the bodhisattvas worship the master.277 {5.3.38}

5.122

“Since the buddhas with whom he has the bond of samaya will grant the desired awakening, he should never criticize the teacher and never disrespect his siblings on the vajra path. Accepting whatever is offered, he should not pay homage to caityas.278 Regarding his blood brothers, sons, and father, as well as the kingdom with its pleasures, treasuries, riches, and granaries to all be like grass, he should gain dominion over the three realms.” {5.3.39}

5.123

This concludes the third part of the fifth chapter describing the post-initiatory observances.279

Part 4

5.124

“Now I will teach about the signs indicating a full adoption of post-initiatory practice. {5.4.1}

“By these signs the vajra practitioner

Can be recognized from afar without any doubt.

He should eat and drink whatever food is found,

Comprising the oblation to a ḍākinī, and so forth. {5.4.2}

5.125

“Wearing clothes and a kaupīna from a corpse,

And smeared with ashes from a cremated body,

He should wander around at night,

In secret, carrying a bowl made from a broken skull. {5.4.3}

5.126

“At a crossroads, on a mountain,

Under a lone tree, or in a charnel ground‍—

It is said that in these four places

The meditation of the follower of Mantra will be effective. {5.4.4}

5.127

“Alternatively, in a mātṛkās’ temple at night,

Or in an isolated place, or the wilderness,

When some heat has been generated,280

He can do the following practice if he wishes to. {5.4.5}

5.128

“If he wants accomplishment for himself,

He should start behaving like a child again.

A practitioner of keen intellect should roam about

With the purpose of benefiting sentient beings. {5.4.6} [F.108.b]

5.129

“With his mind free of attachment,

And always wearing colorful clothes,

The practitioner should imagine that from the pores of his skin

Radiate deities throughout the ten directions. {5.4.7}

5.130

“With himself transformed into Mañjuvajra,

He should visualize the circle of his retinue of deities.

The practitioner should do this in a pleasant lotus garden

At a confluence of rivers. {5.4.8}

5.131

“Should he stay there and meditate,

He will swiftly attain accomplishment.

Alternatively, he should sojourn in a cave

Or on a mountain peak, with a focused mind. {5.4.9}

5.132

“He should eat whatever he finds;

Whenever he eats, he should offer an oblation,

And he should bedeck himself with various fruits, garlands, and so forth,

And likewise with little bundles of flowers, and so forth. {5.4.10}

5.133

“He should dress in clothes from the skins of living creatures.

Aspiring for bliss, he is conferred bliss.281

He should recite sometimes in Sanskrit

And, conversely, sometimes in Prakrit. {5.4.11}

5.134

“In the vein of a madman, he should eat whatever he finds, whether it is regarded as fit for eating or not, roaming throughout other countries, renowned mountain caves, groves, great ancient charnel grounds, and the shores of great oceans. {5.4.12}

5.135

“Staying in such places, the wise practitioner should meditate

Completely free of all fear.

But once having done so, he should embark

On the conquest of the quarters. {5.4.13}

5.136

“Completely free of every obscuration,

He should fulfill the wishes

Of all the residents throughout the ten directions,

Who are veiled by the obscurations concomitant with birth. {5.4.14}

5.137

“When he has completely abandoned through meditation

All involvement with apprehended objects and apprehending subjects,

And all his meditation becomes like this,

He is called “the conqueror of the quarters.” {5.4.15}

5.138

“Having then attained some stability,

The practitioner of the real state is unassailable.282

He can summon vidyā goddesses

And make the most beautiful one his lover. {5.4.16}

5.139

“It could be an apsaras, who is a charming gem

And attends to the gratification of vidyādharas,

Or it could be a celestial daughter, a yakṣiṇī,

A nāginī, or an asurī. {5.4.17} [F.109.a]

5.140

“The practitioner should summon,

From among them, one vidyā, pleasing to his mind.

He should subdue her

By means of a goad and a noose, {5.4.18}

5.141

“Until this deity grants all objects that may be useful,

Without his having to beg for them.283

Free from disease and old age, not swayed by opposites,

He284 will remain in the three worlds free from sin. {5.4.19}

5.142

“Having offered his body as a gift,

The practitioner should then start his samaya practice.

Accordingly, the gift should not be given

Based on consideration of whether the recipient is worthy or not. {5.4.20}

5.143

“He should partake of solid and liquid food and drink

Just as they happen to come by.

He must not grasp in that regard,

Deliberating in terms of what is “desirable” and “undesirable.” {5.4.21}

5.144

“He should be free from training285 and initiations

And know that there is no need for him to feel ashamed of anything.

The practitioner should analyze such things with great compassion,

According to the empty nature of all things. {5.4.22}

5.145

“Having gone beyond oblatory rites and austerities,

He should likewise remain free from mantra recitation and meditation.

Freed from the rules of such conduct and firmly established

In deity yoga, he should do his observances accordingly. {5.4.23}

5.146

“Even if a demon as powerful as Indra

Should clearly appear before him,

He must not be afraid,

But wander about like a lion. {5.4.24}

5.147

“For the sake of benefiting all beings,

He should always drink compassion as his drink.

Delighting likewise in the drink of yoga,

The practitioner should not immerse himself in other drinks. {5.4.25}

5.148

“Now another samaya practice is described‍—

That of the glorious position of a crown prince,

Through which the final accomplishment is reached

For the sake of benefiting all beings. {5.4.26}

5.149

“The meditator should put on his ears

A set of fine earrings;

On his head, a crown;

On his wrists, a pair of bracelets; {5.4.27}

5.150

“On his hips, a waist chain;

On his ankles, a pair of anklets;

At the root of his upper arm, an arm bracelet;

And on his neck, a necklace of bone.286 {5.4.28}

5.151

“He should cover himself in a tiger skin

And eat the five ambrosias.

If he is a man, he should remain in the absorption

Of the Heruka yoga. {5.4.29}

5.152

“He should find a girl from the vajra family

With a beautiful face and elongated eyes, [F.109.b]

Who has been consecrated by himself and is compassionately disposed.

Having obtained such a girl, he should learn the observance of consort practice. {5.4.30}

5.153

“If a girl from the vajra family is not available,

He should go for one from the family of his chosen deity.

Alternatively, he should take a girl from another family,

Consecrated with the seed of awakening.287 {5.4.31}

5.154

“When a song is sung, it should be

A supreme song related to vajra.288

When joy has arisen,

He should dance as a cause of liberation.

Accordingly, the practitioner should always

Do his dance with vajra steps. {5.4.32}

5.155

“Akṣobhya is recollected by the crown,

Amitābha by the earrings,

Ratnasambhava by the necklace,

And Vairocana by the wrist bracelets. {5.4.33}

5.156

“Amoghasiddhi resides in the waist chain,

And the consort (prajñā) takes on the form of the khaṭvāṅga.289

The practitioner should always eat medicinal herbs

And drink water. {5.4.34}

5.157

“Old age and death will not take hold of him,

And he will always be protected.

He should fashion a tiara with the hair of a thief290

And place there that which comes from hūṁ.291 {5.4.35}

5.158

“He should wear five skulls representing the five buddhas

As part of his practice of deity yoga.

Making the skull pieces five finger-widths in length,

He should keep them fastened to the tiara. {5.4.36}

5.159

“A doubly-twined cord of hair292

Represents wisdom and means.

The practitioner should wear, as part of his practice,

Charnel ground ashes and a sacred cord made of a corpse’s hair. {5.4.37}

5.160

“His recitation is the sound of his ḍamaru,

Which invites all sentient beings to be his guests.

This should be the nature of his recitation,293

While he himself should become Vajrakapāla. {5.4.38}

5.161

“He should avoid greed, stupidity, fear, anger,

And the idea that shame is necessary.

Embodying the nature of Heruka,

The practitioner should mix with members of all the five castes. {5.4.39}

5.162

“He should recognize only one caste

As comprising the five castes,

For the distinction between many

And just one caste should not be made. {5.4.40}

5.163

“He should without doubt perform the practice

While depriving himself of sleep.” {5.4.41} [F.110.a]

5.164

This concludes the chapter on the practice, the fifth in the “Emergence from Sampuṭa.”

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

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

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

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

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

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.219

Even though this passage may be based on the corresponding passage in the Hevajra Tantra, the list of power places perhaps corresponds more closely to that found in the tantras of the Buddhist Cakrasaṃvara cycle, or, its predecessors, the Śaiva tantras of the Vidyāpīṭha.

n.220

Instead of Pūrṇagiri, the Degé (103a.2) has kolla. Y, K, and N have ko la.

n.221

The Tib. (103a.3) lists Kaliṅga as an auxiliary kṣetra.

n.222

“Pīlava” is the Tib. (103a.5) reading. The Skt. reads “auxiliary pīlava.”

n.223

The translation here is based on the Tib. (103a.5); in the Skt., Vindhyā is described as a pīlava.

n.224

This sentence seems rather dubious.

n.225

The Tib. (103a.7) has the same transliterated (ha ri).

n.226

Comm1 (354) explains that the eight trees just mentioned are inhabited by the eight goddesses. Comm2 (869) elaborates that the eight trees in the eight places are the places of abode of the eight guardian deities. The Degé (103a.6–7) translation, however, has no mention of goddesses, but follows the pattern “In X place dwells Y tree.”

n.227

The bhūmis Difficult to Conquer and Revealed seem to be listed in the Skt. text in a reverse order.

n.228

The Tib. (103b.1–2) connects the last two sentences as follows: “One should visualize, externally and internally, / What has been explained in the barbarous language of the yoginīs, / Using [the terms] pū, and so forth, / As the levels of the ten perfections” (/pha rol phyin bcu’i sa rnams la/ /rnal ’byor ma yi kla klo’i skad/ /pU la sogs pa ci gsungs pa/ /phyi dang nang du bsam par bya/).

n.229

Comm2 (871) explains that “killed by a banner” means “impaled as punishment.”

n.230

Comm1 (360) explains that the “seven-times-born one” is someone born seven times as a bodhisattva.

n.231

The meaning of this very cryptic verse is unclear, and the translation given here is a guess. The Skt. word varṇa can mean both “letter” (of the alphabet) or “color.” Comm2 (872–873) explains this as the entire visualization of the subtle body, with its cakras and channels, “from the crown to the ends of the feet,” which includes the “secret lotus of channels,” meaning, “the maṇḍalas of earth at the heart and fire at the navel.” Comm1 (364) explains these as the “four seats of self (crown-less), other (crown), union or suchness (the ‘end of sound’), and mantra, or secret (secret lotus),” respectively.

n.232

Comm2 (873) has, “The yogin replete with the four cakras brings these together with the meditative absorption of bliss.”

n.233

The last sentence in the Tib. (104a.1–2) is rather, “The state of reality, the secret meaning / Is transmitted from precisely such [a person], [and then] from one to another” (/gsang don de nyid dngos po yang/ /de nyid las ni gcig las gcig/). Comm2 (873–874) confirms that these two lines are about guru lineage and transmission “from one to another.”

n.234

This line is not very clear. Possibly the word “previous” refers to something “previously” mentioned in the Catuṣpīṭha Tantra, which is the source text for this passage. Comm1 (366) explains that this refers to the stages of visualizing Vajrasttva and to the emptiness of characteristics of all things, as taught previously in the text. Comm2 (874), however, states that this pertains to emptiness, as applied to all animate and inanimate things, which is illustrated previously in the context of the initiation.

n.235

Instead of “He will win,” the Tib. has “One will be connected to” (sbyar).

n.236

According to Comm1 (366), he is Vajrasattva.

n.237

The Tib. (104a.5) divides this verse into five lines instead of four, and puts the final line as the first of the next verse, which describes the lotus.

n.238

The meaning of this line is unclear.

n.239

These four syllables were “previously mentioned” not in the Sampuṭodbhava, but in the Catuṣpīṭha, from where this passage was taken.

n.240

Both the Skt. and the Tib. have “his mind,” meaning perhaps the mind of oneself as Vajrasattva.

n.241

According to Bhavabhaṭṭa’s interpretation in his commentary on the Catuṣpīṭha Tantra (cf. Szanto 2012, p. 253) from where this passage was taken, instead of “objects and their properties,” we should understand lakṣalakṣaṇa° to mean “the aimer and his aiming.”

n.242

Comm2 (879) explains that this “gnosis-consciousness” is now to be visualized in the form a drop of bodhicitta at the five points [of the body].

n.243

The meaning of this verse is not clear. Comm2 (879–880) states that this verse marks the beginning of the section on the “meditation on the drop of bodhicitta,” and further elaborates, “A bindu of bodhicitta should be visualized at each of the five points [of the body]. First, the syllable kṣuṁ, which signifies bodhicitta, along with the syllables … that signify, respectively, the essence of feces, urine, flesh, and blood, should be placed in the heart inside of a stūpa with five layers, and imagined as radiating white light. Thereafter, those syllables should be placed on the head, throat, shoulders, heart, and navel.” This section states that it begins the discussion of the meditation upon the bodhicitta bindu, the stage of gnosis, after having concluded the teaching on the circle of deities, the stage of tantra, and the circle of syllables, the stage of mantra.

n.244

Comm2 (880) states that the “syllables” are either those of the five-layer stūpa just described, or hūṁ in the middle, surrounded by i, u, e, and o in the four directions.

n.245

The meaning of the last line is highly ambiguous. The Tib. (104b.7–105a.1) reads the last two lines as “Look into the drop of the state of abiding / And you will know all the properties of mind” (/go ’phang gnas kyi thig le ltos/ /sems kyi mtshan nyid thams cad shes/).

n.246

Here the order of the two members of the compound is reversed.

n.247

Comm2 (1014) interprets “unwavering” (niṣkampam) as “free from the eighty natures,” and “untroubled” (nirupadravam) as “free from emotional and cognitive obscurations.”

n.248

The meaning of this verse is not clear. Possibly the theory of the three principles (tattva) of the Sāṃkhya school is being referred to here.

n.249

This is possibly a reference to experiences in the intermediate state after death, as Comm1 (376) and Comm2 (883) indicate.

n.250

For the explanation of the “crown-less,” please refer to verse 5.2.4 above, and its note.

n.251

Comm2 (883) explains that the “roots” are the three main channels converging at the navel.

n.252

Again, this seems to refer to the state of mind in the intermediate state.

n.253

Comm1 (376) explains that the “drop” is the nature of semen and is located in the head, and the “sound,” the nature of blood, is located in the navel.

n.254

The Degé (105a.7) has “night” (mtshan mo), as in “fireflies at night,” but other versions (Y, K, N) have “sign” (mtshan ma).

n.255

The Tib. (105a.7) has, “It will be seen as chick pea-shaped orbs of white powder” (/rdul dkar tsa na ka dbyibs su/).

n.256

Instead of “the pleasures of the formless realm,” the Tib. (105b.1) has “everthing pertaining to divine forms” or “everything as divine forms” (/lha yi gzugs ni thams cad kyang/).

n.257

Comm1 (379) and Comm2 (884) state that “Vajrasattva” here is “Vajragarbha,” being addressed by the Buddha.

n.258

According to Comm2 (884), the first half of this verse is said to be an instruction for practitioners of the “sudden type,” whereas the second half, along with the elaborate explanation that follows, is for practitioners of the “gradualist type.”

n.259

Instead of “one’s own awakening,” the Tib. (105b.3) has “self-reflexive awareness” (rang rig).

n.260

This sentence is missing from the Skt.

n.261

Tib. (105b.6: /dag pas dug med byas na ni/) “Removing poison by purifying [them].”

n.262

Comm1 (408) states, “ ‘Practice of reality’ means that this is the exalted state of meditation on suchness.” The practice is done within this state, and is not a means toward it.

n.263

The presence of the phrase “by Anaṅgavajra” could be due to a redactional flaw that occurred in the process of compiling the Sampuṭa. The parts of earlier texts incorporated into the Sampuṭa were adapted to make their content appear to be part of the same (Sampuṭa) revelation spoken by the Blessed One. In the case of this passage, however, taken from Anaṅgavajra’s Prajñopāyaviniścayasiddhi, this seems to have been done inadequately, as the passage still includes the verbatim repetition of Anaṅgavajra’s claim of authorship, where he introduces his own work in the third person (“Now … will be explained … by Anaṅgavajra”).

n.264

In the Tib. (106a.5) the word “essential” qualifies “qualities” (snying po’i yon tan).

n.265

Tib. (106b.1), kun ’dar gyi ni spyod pa.

n.266

Comm2 (890) says that “gentle form” refers to Mañjuśrī and, concordantly, any other deity that accords with the propensities of beings.

n.267

The Tib. (106b.3), when considering multiple versions, is saying, “Everything known as accomplishment / Comes about through different practices accordingly taught. / Through the unexcelled practice / The unparalleled state of Samantabhadra is accomplished. / Thus, the vajra holder should surely know about this conduct‍—/ So said the Blessed One.” (/grub par grags pa ma lus pa/ /ci gsung rnam pa sna tshogs pa’i/ /spyod pas [N, H = pa] bla na med pa yi [N, H = yis]/ /kun bzang mtshungs pa med ’grub pas/ /spyod pa nges rig rdo rje can/ /bcom ldan ’das kyis bka’ stsal to/).

n.268

The Tib. (106b.6) has, “One should associate with those who have the mastery to live a life / free of all obscurations” (/sgrib pa kun las rnam par grol/ /’tsho bar dbang phyug ’du ba/).

n.269

Instead of “engaged,” the Tib. (106b.7) has “capable” (nus).

n.270

Instead of “ambrosia,” the Tib. (107a.5) has “essence” (snying po).

n.271

Comm2 (894) states that Vajra Mind (thugs rdo rje) is an epithet for the Blessed Vajradhara.

n.272

Instead of “net of concepts,” the Tib. (107a.7) has “enemy that is conceptual thinking” (rtog pa’i dgra).

n.273

The meaning of this verse is not clear. The Tib. (107a.7–8) has, “They should be performed by one who knows mantra and is capable of reflection. / All things should be regarded / By means of the technique involving form / In which everything is indeed non-arising.” (/sngags shes bsam pa’i nus pas bya/ /dngos po kun la blta bar bya/ /nges par thams cad ma skyes pa’i/ /rnam pa yi ni rnal ’byor gyis/).

n.274

Comm1 (421) states that “vajra water” (rdo rje’i chu) is “urine.”

n.275

The Tib. has “Food edible to others” (gzhan pa’i ’jig rten za ba).

n.276

There are several variants in the Skt. original. The Tib. (107b.6) and Comm2 (896–897) interpret this passage as, “He should regard all beings‍—whether lowly or exalted, high caste or low caste, repulsive or wretched‍—as identical, like victorious ones.” (dman pas shin tu sgeg pa dang / rigs dang bcas pa dang / rigs med pa dang / sdug cing phongs pa’i sems can thams cad la gcig pa’i tshul gyis rgyal ba lta bur blta ba).

n.277

This section is slightly different in the Degé (108a.1–2), which seems to say: “The master, who is worshiped by the conquerors, is also the samaya of gnosis, in that through that being’s samaya, the variety of accomplishments is always conferred. Those bodhisattvas dwelling throughout the ten directions always worship this wise one. Thus, since whatever merit is possessed by perfectly awakened ones and bodhisattvas can be seen in the tips of the master’s pores, the bodhisattvas witness buddhas worshiping the master” (rgyal bas mchod pa’i slob dpon dang / ye shes kyi dam tshig ni sems can de dam tshig gis rtag tu dngos grub sna tshogs sbyin par byed de/ blo dang ldan pa la phyogs bcur rnam par gzhugs pa mchod par byed do / gang gi phyir rdzogs pa’i sangs rgyas dang byang chub sems dpa'i bsod nams gang zhigs lob dpon gyi ba spu'i khung bu'i rtse mo la mthong ba de'i phyir byang chub sems dpas slob dpon la sangs rgyas kyis mchod pa byed pa mthong ngo).

n.278

Based on a different Skt. variant, the translation could be, “One should accept what is being offered, without giving praise.”

n.279

Instead of “post-initiatory observances” (caryā), the Degé (108a.4) has “the conduct of embrace” (āliṅganam, ’khyud pa’i spyod pa). N and H have “embrace or conduct” (’khyud pa’am spyod pa).

n.280

The “heat” is a sign that one’s practice is successful (Olga Serbaeva, personal communication).

n.281

Comm2 (902) glosses this line as, “The practitioner of nonconceptual bliss will be given the same taste of the means of blissful body and mind.”

n.282

The Degé (108b.6) has “The practitioner of indestructible reality” (de nyid mi shigs rnal ’byor). Comm2 (903) glosses “indestructible” as “ ‘lifeforce / prāṇa,’ which when brought into the central channel, stabilizes the meditative absorption of bliss-emptiness.” Both the Tib. and Comm2 possibly reflect a slightly different Skt. reading.

n.283

This interpretation is based on the Tib. (109a.1) which has “without needing to beg for them / seek them (i.e., effortlessly)” (ma bslangs par). Comm2 (904) concurs with “effortlessly.” The Skt. word, anābhogāt, suggests “without having to bow down.”

n.284

The Skt. here has a plural number, suggesting that not only the practitioner, but also people from his immediate surroundings will be benefited, as is often the case in this type of ritual (cf. Bhūtaḍāmara 15.8, 17.6, etc.).

n.285

Comm2 (904–905) interprets this as “training connected with the vows of the śrāvaka and bodhisattva.” Alternatively, it could be “vows of śrāvakas and bodhisattvas.”

n.286

Instead of “necklace of bone,” the Tib. (109a.7) has “gem” (nor bu).

n.287

Comm2 (910) explains that she is consecrated by “arranging the deity on her body, and purifying her through the four aspects of approach and accomplishment.”

n.288

The Skt. of this sentence seems to be the same as the Skt. of the corresponding part in the Hevajra. The Tib. (109b.2), however, seems to have switched around the main and relative clauses; it has, “When endowed with the supreme vajra / One should sing a song” (/gang tshe rdo rje mchog ldan par/ /de tshe glu ni blang bar bya/).

n.289

The Tib. (109b.3) adds here, “Skillful means takes on the form of the ḍamaru.” (/thabs kyi gzugs kyis cang te’u/).

n.290

Comm2 (911) glosses “with the hair of a thief” as “with the hair of a corpse.”

n.291

According to Comm2 (911), “that which comes from hūṁ” means “charnel ground bones that come from bodhicitta, on which the five buddhas are etched.”

n.292

Comm2 (911) explains this as “containing both human hair and a garland of bone.”

n.293

The Tib. (109b.6) has an additional line here: “With the khaṭvāṅga as the wisdom consort / He should perform the vajra recitation and visualization” (/kha TvAM ga ni she rab ste/ /rdo rje bzlas dang bsgom pa yin/).

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

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.

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.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Abhedyā

mi phyed ma

མི་ཕྱེད་མ།

abhedyā

g.2

Acalaceṭa

mi g.yo mgon

མི་གཡོ་མགོན།

acalaceṭa

g.3

activity family

las kyi rigs

ལས་ཀྱི་རིགས།

karmakula

g.4

affliction

nyon mongs

ཉོན་མོངས།

kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

g.8

Ākarṣaṇī

’gugs byed ma

འགུགས་བྱེད་མ།

ākarṣaṇī

g.13

anunāsika

thig le

ཐིག་ལེ།

anunāsika

g.16

apsaras

lha’i bu mo

ལྷའི་བུ་མོ།

apsaras

g.17

Arbuda

arbu da

ཨརྦུ་ད།

arbuda

g.20

aspiration for awakening

byang chub kyi sems
byang chub sems

བྱང་ཆུབ་ཀྱི་སེམས།
བྱང་ཆུབ་སེམས།

bodhicitta

g.22

Aṭṭahāsa

aT+Ta ha sa

ཨཊྚ་ཧ་ས།

aṭṭahāsa

g.23

auxiliary chandoha

nye ba’i ts+tshan do ha

ཉེ་བའི་ཙྪན་དོ་ཧ།

upachandoha

g.24

auxiliary charnel ground

nye ba’i dur khrod

ཉེ་བའི་དུར་ཁྲོད།

upaśmāśana

g.25

auxiliary kṣetra

nye ba’i zhing

ཉེ་བའི་ཞིང་།

upakṣetra

g.26

auxiliary melāpaka

nye ’du ba
nye ba’i ’du ba

ཉེ་འདུ་བ།
ཉེ་བའི་འདུ་བ།

upamelāpaka

g.27

auxiliary pīlava

nye ba’i ’thung gcod

ཉེ་བའི་འཐུང་གཅོད།

upapīlava

g.28

auxiliary pīṭha

nye ba’i gnas

ཉེ་བའི་གནས།

upapīṭha

g.32

bhaga

bha ga

བྷ་ག

bhaga

g.37

bhūmi

ས།

bhūmi

g.39

bindu

thig le

ཐིག་ལེ།

bindu

g.41

bodhicitta

byang chub kyi sems

བྱང་ཆུབ་ཀྱི་སེམས།

bodhicitta

g.42

bodhisattva level

ས།

bhūmi

g.43

bola

bo la
bo l+la

བོ་ལ།
བོ་ལླ།

bola

g.45

caitya

mchod rten

མཆོད་རྟེན།

caitya
stūpa

g.46

cakra

’khor lo

འཁོར་ལོ།

cakra

g.52

candrabindu

zla ba’i thig le

ཟླ་བའི་ཐིག་ལེ།

candrabindu

g.54

Caritra

tsA ri t+ra

ཙཱ་རི་ཏྲ།

caritra

g.56

central channel

dbu ma
kun ’dar ma

དབུ་མ།
ཀུན་འདར་མ།

avadhūtī

g.57

chandoha

ts+tshan do
tshan do
tshan do ha

ཙྪན་དོ།
ཚན་དོ།
ཚན་དོ་ཧ།

chandoha

g.58

charnel ground

dur khrod

དུར་ཁྲོད།

śmāśana

g.59

chosen deity

rang gi ’dod pa’i lha

རང་གི་འདོད་པའི་ལྷ།

sveṣṭadevatā
iṣṭadevatā

g.60

consort

phyag rgya
rig ma
shes rab
btsun mo
thabs

ཕྱག་རྒྱ།
རིག་མ།
ཤེས་རབ།
བཙུན་མོ།
ཐབས།

mudrā
vidyā
prajñā
yoṣitā
upāya

g.61

consort (female)

phyag rgya
rig ma
shes rab
btsun mo
dga’ ma

ཕྱག་རྒྱ།
རིག་མ།
ཤེས་རབ།
བཙུན་མོ།
དགའ་མ།

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”).

g.62

consort (male)

thabs

ཐབས།

upāya

g.67

ḍāka

dpa’ bo

དཔའ་བོ།

ḍāka

g.68

ḍākinī

mkha’ ’gro ma

མཁའ་འགྲོ་མ།

ḍākinī

g.69

Ḍākinī

mkha’ ’gro ma

མཁའ་འགྲོ་མ།

ḍākinī

g.71

ḍamaru

cang te’u

ཅང་ཏེའུ།

ḍamaru

g.72

Devīkoṭa

de bI ko Ta
lha mo’i mkhar

དེ་བཱི་ཀོ་ཊ།
ལྷ་མོའི་མཁར།

devīkoṭa
devīkoṭṭa

g.73

Dharma

chos

ཆོས།

dharma

Definition from the 84000 Glossary of Terms:

The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).

g.75

dharmadhātu

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

g.81

Drokmi Śākya Yeshé

’brog mi shAkya ye shes

འབྲོག་མི་ཤཱཀྱ་ཡེ་ཤེས།

g.83

Dveṣavajra

zhe sdang rdo rje

ཞེ་སྡང་རྡོ་རྗེ།

dveṣavajra

g.95

Gayādhara

sprin ’dzin

སྤྲིན་འཛིན།

gayādhara

g.100

Godāvarī

go dA ba ri
ba yi mchog sbyin

གོ་དཱ་བ་རི།
བ་ཡི་མཆོག་སྦྱིན།

godāvarī

g.102

Gṛhadevatā

khyim gyi lha

ཁྱིམ་གྱི་ལྷ།

gṛhadevatā

g.103

Harikela

ha ri ke pa

ཧ་རི་ཀེ་པ།

harikela

g.106

hearer

nyan thos

ཉན་ཐོས།

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.”

g.107

heruka

he ru ka
khrag ’thung

ཧེ་རུ་ཀ
ཁྲག་འཐུང་།

heruka

g.110

Hevajra

kye’i rdo rje

ཀྱེའི་རྡོ་རྗེ།

hevajra

g.111

Himālaya

kha ba’i gnas
hi ma la ya

ཁ་བའི་གནས།
ཧི་མ་ལ་ཡ།

himālaya

g.115

Indra

dbang po

དབང་པོ།

indra

g.117

insight

shes rab

ཤེས་རབ།

prajñā

g.118

Īrṣyāvajra

phrag dog rdo rje

ཕྲག་དོག་རྡོ་རྗེ།

īrṣyāvajra

g.119

Jālandhara

dzA lan dha ra
’bar ba ’dzin

ཛཱ་ལན་དྷ་ར།
འབར་བ་འཛིན།

jālandhara

g.124

jñānasattva

ye shes sems dpa’

ཡེ་ཤེས་སེམས་དཔའ།

jñānasattva

g.126

kakkola

ka k+ko la

ཀ་ཀྐོ་ལ།

kakkola

g.127

Kaliṅga

ka ling ka

ཀ་ལིང་ཀ

kaliṅga

g.129

Kāmarūpa

kA ma rU pa
’dod pa’i gzugs

ཀཱ་མ་རཱུ་པ།
འདོད་པའི་གཟུགས།

kāmarūpa

g.132

Kāñcī

kAny+tsi

ཀཱཉྩི།

kāñcī

g.133

Karmārapāṭaka

las kyi brang

ལས་ཀྱི་བྲང་།

karmārapāṭaka

g.136

Kāruṇya

snying rje

སྙིང་རྗེ།

kāruṇya

g.137

Kaumārapaurikā

gzhon nu’i grong khyer

གཞོན་ནུའི་གྲོང་ཁྱེར།

kaumārapaurikā

g.138

kaupīna

dkris ma’i gos bzang

དཀྲིས་མའི་གོས་བཟང་།

kaupīna

g.140

khaṭvāṅga

khaT+wAM ga

ཁཊྭཱཾ་ག

khaṭvāṅga

g.142

Koṅkana

kong ka na

ཀོང་ཀ་ན།

koṅkana

g.143

Kośala

ko sha la
ko sha lA

ཀོ་ཤ་ལ།
ཀོ་ཤ་ལཱ།

kośala

g.146

kṣetra

zhing

ཞིང་།

kṣetra

g.147

Kubera

nor sbyin

ནོར་སྦྱིན།

vittada

g.148

Kulatā

ku lu tA
gu la tA

ཀུ་ལུ་ཏཱ།
གུ་ལ་ཏཱ།

kulatā

g.153

Lampāka

lam pa ka
lam pA ka
lam bA ka

ལམ་པ་ཀ
ལམ་པཱ་ཀ
ལམ་བཱ་ཀ

lampāka

g.155

Lavaṇasāgara

lan tshwa’i rgya mtsho

ལན་ཚྭའི་རྒྱ་མཚོ།

lavaṇasāgara

g.160

lotus

pad+ma

པདྨ།

padma

g.170

Mālava

mA la ba

མཱ་ལ་བ།

mālava

g.174

Mañjuvajra

’jam pa’i rdo rje

འཇམ་པའི་རྡོ་རྗེ།

mañjuvajra

g.178

Māraṇī

gsod par byed ma

གསོད་པར་བྱེད་མ།

māraṇī

g.179

Maru

ma ru

མ་རུ།

maru

g.181

mātṛkā

ma mo

མ་མོ།

mātṛkā

g.182

Mātsaryavajra

ser sna rdo rje ma

སེར་སྣ་རྡོ་རྗེ་མ།

mātsaryavajra

g.183

melāpaka

’du ba

འདུ་བ།

melāpaka

g.185

Mohavajra

gti mug rdo rje

གཏི་མུག་རྡོ་རྗེ།

mohavajra

g.186

mudrā

phyag rgya

ཕྱག་རྒྱ།

mudrā

g.190

Nagara

nA ga ra

ནཱ་ག་ར།

nagara

g.191

Nairātmyā

bdag med ma

བདག་མེད་མ།

nairātmyā

g.193

Narteśvarī

gar dbang phyug

གར་དབང་ཕྱུག

narteśvarī

g.196

oblation

gtor ma

གཏོར་མ།

bali

g.197

Oḍra

o dra
o Di

ཨོ་དྲ།
ཨོ་ཌི།

oḍra

g.199

Padmajvālinī

pad+ma ’bar ba

པདྨ་འབར་བ།

padmajvālinī

g.200

Padmanarteśvara

pad+ma gar dbang

པདྨ་གར་དབང་།

padmanarteśvara

g.207

Pātanī

ltung byed ma

ལྟུང་བྱེད་མ།

pātanī

g.210

perfection of wisdom

shes rab kyi pha rol tu phyin pa

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

prajñāpāramitā

g.211

pīlava

’thung gcod

འཐུང་གཅོད།

pīlava

g.212

pīṭha

gnas

གནས།

pīṭha

g.215

Prajñāpāramitā

shes rab kyi pha rol tu phyin pa

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།

prajñāpāramitā

g.221

Pretādhivāsinī

pre ta a hi ba si
yi dags lhag par gnas
yi dags lhag gnas

པྲེ་ཏ་ཨ་ཧི་བ་སི།
ཡི་དགས་ལྷག་པར་གནས།
ཡི་དགས་ལྷག་གནས།

pretādhivāsinī

g.222

Pretasaṃghāta

rab song dge ’dun

རབ་སོང་དགེ་འདུན།

pretasaṃghāta

g.223

principle

de nyid

དེ་ཉིད།

tattva

g.227

Pūrṇagiri

ko l+la gi ri

ཀོ་ལླ་གི་རི།

paurṇagiri
purṇagiri

g.228

queen

btsun mo

བཙུན་མོ།

yoṣitā

g.229

Rāgavajra

’dod chags rdo rje

འདོད་ཆགས་རྡོ་རྗེ།

rāgavajra

g.233

Rāmeśvara

dga’ ba’i dbang phyug

དགའ་བའི་དབང་ཕྱུག

rāmeśvara

g.240

sage

drang srong

དྲང་སྲོང་།

ṛṣi

g.241

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

In this text:

samaya

dam tshig

དམ་ཚིག

samaya

g.245

samayasattva

dam tshig sems dpa

དམ་ཚིག་སེམས་དཔ།

samayasattva

g.247

sambhogakāya

longs sku

ལོངས་སྐུ།

sambhogakāya

g.248

Sāṃkhya

grangs can

གྲངས་ཅན།

sāṃkhya

g.249

sampuṭa

yang dag par sbyor ba

ཡང་དག་པར་སྦྱོར་བ།

sampuṭa

g.250

Saṃvara

bde ba’i mchog
bde mchog

བདེ་བའི་མཆོག
བདེ་མཆོག

saṃvara
śaṃvara

g.254

sattvaparyaṅka

sems dpa’i skyil mo krung

སེམས་དཔའི་སྐྱིལ་མོ་ཀྲུང་།

sattvaparyaṅka

g.255

Sauraṣṭra

sau rASh+Ta

སཽ་རཱཥྚ།

sauraṣṭra
saurāṣṭra

g.259

self-consecration

rang byin blabs pa

རང་བྱིན་བླབས་པ།

svādhiṣṭhāna

g.267

Sindhu

sin dhu

སིན་དྷུ།

sindhu

g.269

Śiva Mahādeva

grong khyer sum brtsegs dgra bo

གྲོང་ཁྱེར་སུམ་བརྩེགས་དགྲ་བོ།

tripurāri

g.270

skillful means

thabs

ཐབས།

upāya

g.271

skull

thod

ཐོད།

yogapātra
kapāla

g.273

source of phenomena

chos kyi ’byung gnas

ཆོས་ཀྱི་འབྱུང་གནས།

dharmodaya

g.274

sphere of phenomena

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

g.278

stūpa

mchod rten

མཆོད་རྟེན།

stūpa

g.279

subtle channel

rtsa

རྩ།

nāḍī

g.285

Suvarṇadvīpa

gser gling

གསེར་གླིང་།

suvarṇadvīpa

g.290

Tārā

sgrol ma

སྒྲོལ་མ།

tārā

g.291

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

g.297

Triśakuni

tri sha ku ni
tri sha ku ne

ཏྲི་ཤ་ཀུ་ནི།
ཏྲི་ཤ་ཀུ་ནེ།

triśakuni
triśaṅkuni

g.300

Udadhitaṭa

rgya mtsho’i ’gram

རྒྱ་མཚོའི་འགྲམ།

udadhitaṭa

g.301

Uḍḍiyāna

o D+yAna
u rgyan
a Di Na
uryana
uD+yana

ཨོ་ཌྱཱན།
ཨུ་རྒྱན།
ཨ་ཌི་ཎ།
ཨུརྱན།
ཨུཌྱན།

oḍḍiyāna
uḍḍiyāna

g.302

Udyāna

skyed mos tshal

སྐྱེད་མོས་ཚལ།

udyāna

g.310

Vairocana

rnam snang mdzad
rnam par snang mdzad

རྣམ་སྣང་མཛད།
རྣམ་པར་སྣང་མཛད།

vairocana

g.311

vajra

rdo rje

རྡོ་རྗེ།

vajra

g.313

vajra family

rdo rje’i rigs

རྡོ་རྗེའི་རིགས།

vajrakula

g.314

vajra water

rdo rje chu

རྡོ་རྗེ་ཆུ།

vajrodaka

g.318

Vajraḍāka

rdo rje mkha’ ’gro

རྡོ་རྗེ་མཁའ་འགྲོ།

vajraḍāka

g.322

Vajragarbha

rdo rje snying po

རྡོ་རྗེ་སྙིང་པོ།

vajragarbha

g.327

Vajrakapāla

thod pa can

ཐོད་པ་ཅན།

vajrakapāla

g.334

Vajrarāja

rdo rje rgyal

རྡོ་རྗེ་རྒྱལ།

vajrarāja

g.337

Vajrasattva

rdo rje sems dpa’

རྡོ་རྗེ་སེམས་དཔའ།

vajrasattva

g.342

Vajrasūrya

rdo rje nyi ma

རྡོ་རྗེ་ཉི་མ།

vajrasūrya

g.352

Vāpikātīra

rdzing bu’i ’gram

རྫིང་བུའི་འགྲམ།

vāpikātīra

g.358

vidyā

rig ma

རིག་མ།

vidyā

g.359

vidyādhara

rig pa ’dzin pa

རིག་པ་འཛིན་པ།

vidyādhara

g.364

Vindhyā

bin+d+hA

བིནྡྷཱ།

vindhyā

g.365

Viraja

rdul bral

རྡུལ་བྲལ།

viraja

g.366

Viṣṇu

khyab ’jug

ཁྱབ་འཇུག

viṣṇu

g.368

wisdom consort

rig ma
shes rab

རིག་མ།
ཤེས་རབ།

vidyā
prajñā

Emergence from Sampuṭa Chapter 5

Toh 381

Imprint

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Commentaries:

Kangyur Editions:

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Manuscripts (root text):

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Published works (root text)

Published works or doctoral theses (Sampuṭodbhava parallels in source texts)

Critical apparatus

Emergence from Sampuṭa
Chapter 5