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ཡང་དག་པར་སྦྱོར་བ།

Emergence from Sampuṭa
Chapter 6

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 1.12.13 (2025)

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

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

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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}

Part 2

Part 3

Part 4

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:

6.5

“The syllable ra is the element of blood.

The ha is the two types of wind.

The sye is said to be phlegm,

And the pa, bile.297 {6.1.5}

6.6

“The following ra is for chyle,298

The me, for the two types of fat.299

The ra is said to be fire,300

And the mye, flesh. {6.1.6}

6.7

“The sa is said to be feces,

While the rvā is fatty tissue.301

The tma is said to be skin,

And the ni, bone. {6.1.7}

6.8

“The sa is said to be urine,

And the dā is thought to be lungs.

The sthi is said to be the lotus,

Moist with wonderful fluid. {6.1.8}

6.9

“The ta represents semen,

Which comes from bodhicitta.

This has been explained, goddess,

Based on the natures of the channels and sounds.302 {6.1.9}

6.10

“From the nature of bodhicitta

Comes the embodiment of semen.

The letter ra is said to be body heat;

Bile is produced from blood. {6.1.10}

6.11

“Phlegm, which is held to be a singular property,

Produces sweat and tendons.

Wind is said to be their master;

As the syllable ha, it is known to be omnipresent. {6.1.11}

6.12

“In the spaces between the bones

Are planted the five seeds.

On the palate is the ra

And everywhere the sublime four syllables.303 {6.1.12}

6.13

“At the location of the first enclosure,304 [F.110.b]

And adorned with the five syllables,

Is the letter ha conjoined with the sixth vowel (ū),

Which is proclaimed to be the syllable of consciousness (hūṁ). {6.1.13}

6.14

“By means of the letter ha,

All buddhas everywhere assemble.

From this source, whose nature is sound,

Emerge the objects of the samaya practice.305 {6.1.14}

6.15

“Difficult to come by in the three worlds, this source306

Is present at the beginning, in the middle, and at the end.

One can connect to it, just like a churning stick is connected to the act of churning,

By means of mantra recitation, meditation, and so forth. {6.1.15}

6.16

“Listen to what has been taught in the tantras.

There are two subtle channels inside the womb,

The left and the right. {6.1.16}

6.17

“In the left one, the white sexual fluid is known to be present;

In the right one, the blood.

Where they come into contact is

The complete sphere of phenomena.307 {6.1.17}

6.18

“The sattvam principle is the body, rajas is speech,308

And, according to its nature, tamas is mind.

Sattvam is semen, rajas is blood,309

And tamas, foetal development (utpatti). {6.1.18}

6.19

“Through the meeting of the vajra and the lotus,

Existence and nonexistence become a single taste.

The experience becomes of a single taste.310

Feces, urine, phlegm, blood, and semen as the fifth311 ‍— {6.1.19}

6.20

“The embryo consists of these five ambrosias,

Therefore it is here called vajrin.312

Bone, marrow, and semen

Are said to come from the father. {6.1.20}

6.21

“Skin, flesh, and blood

Are said to come from the mother.

These six are described as bodily elements

And are joined together in the embryo. {6.1.21}

6.22

“A single cell becomes two;

The two become many‍—

Since it has the nature of both one and many,

It is here called vajrin. {6.1.22}

6.23

“In what is described solely in terms of the movement

Through the subtle channels, those channels have two openings.313

At the time of their convergence,

One can perceive the deity there. {6.1.23}

6.24

“There is the upper opening and the lower one.

Through the lower one courses consciousness,

And through the upper, the elements. {6.1.24}

6.25

“The practitioner, having brought together all the channels,

Should visualize it314 entering.

The vajrin is continuously present

At the upper opening of one’s body. {6.1.25} [F.111.a]

6.26

“In the upper opening315 there is a triple mechanism

Surrounded by nine openings.” {6.1.26}

6.27

[The goddess asked], “O Blessed One, to what does triple mechanism refer? Why and how is mind always in motion?” {6.1.27}

The Blessed One said:

6.28

“There are three mechanisms, hence a triple mechanism,

Established as threefold in terms of its parts.

Having the nature of body, speech, and mind,

There are lesser, middling, and superior functions, respectively. {6.1.28}

6.29

“The body has one thick pillar, the ninefold door,

And five presiding deities.316

This door is the nine orifices,

Therefore it is proclaimed to be ninefold. {6.1.29}

6.30

“The lower opening is that of the body‍—

It is thick and fashioned by deities.

Because of his mental faculty, a man is exceptional,

Meaning that he is a practitioner.317 {6.1.30}

6.31

“The movement is distinguished by motion,318

Regularly, at every moment.

Thus, in the case of monopeds,

Bipeds, and quadrupeds, {6.1.31}

6.32

“Movement is always typified

By the types of wind belonging to them.

The wind is fourfold;

The mind’s mode of resting is twofold.319 {6.1.32}

6.33

“Through the process of dissolving and circulating the winds, the resting of dissolving and the motion of circulating will always extend to all beings. He who does not know that is mindless, unexceptional, and unintelligent, meaning that he is not a practitioner.320 {6.1.33}

6.34

“In the southeast, the northeast,

The east, and the west

Are cakras, where mind’s movement

Courses upward, toward the sides, straight, and downward.321 {6.1.34}

6.35

“Following the division between the moon and the sun,

The third opening is that of the mind.

As it involves both entering and exiting,322

This is the most exalted opening. {6.1.35}

6.36

“It is the main one, the supreme opening,

Said to be directed both upward and downward.

Consciousness moves through the lower opening,

And the elements move through the upper. {6.1.36}

6.37

“The five buddhas‍—Vairocana, and so forth‍—

Move toward and settle in the upper opening.

They are situated below,

But are requested to depart upward. {6.1.37}

6.38

“The mind always moves them

By way of invitation and request to depart. [F.111.b]

All the buddhas of the three times

And the ḍākinīs, the mothers of yogins, {6.1.38}

6.39

“Activate good and bad qualities

When brought in and expelled,

Their natures thus being pleasure and pain respectively.

As an accomplished being, one will abide in the innate state.”323 {6.1.39}

6.40

So spoke the blessed vajra holder,

Vajrasattva, the great bliss.324 {6.1.40}

6.41

Now, the goddess, having inserted

The lord’s bola into her kakkola,

Gratified the great being

And spoke these words: {6.1.41}

6.42

“Why is your name Vasanta (Spring)?

What is the characteristic of Tilakā (Ornament)?325

How can there be a place for them

For someone abiding in nonduality, and so forth?326 {6.1.42}

6.43

“Explain to me how Pullīramalaya and the rest

Are said to relate to the distribution of cakras and other entities.

From what do the subtle energy channels emerge?

Tell me what categories these entities fall into.”327 {6.1.43}

6.44

The Blessed One said, “Listen, O goddess. I will now explain the ultimate secret of secrets. {6.1.44}

“The division of pīṭhas and other pilgrimage places, which correspond in their nature to the subtle channels, is said to be twenty-four-fold. They are found within the cakras of the body, speech, and mind of living beings. They are further linked to the ten bodhisattva levels and the ten perfections. {6.1.45}

6.45

“The head is the land of Malaya;

The topknot is Jālandhara.

Uḍḍiyāna, for its part,

Is said to be in the right ear. {6.1.46}

6.46

“Arbuda is the backbone‍—

These four are called pīṭha.

Godāvarī is to be known

As having the same nature as the left ear. {6.1.47}

6.47

“Rāmeśvara is said to be

In the eye between the eyebrows.328

Devīkoṭṭa is in the eyes,

And Mālava at the base of the arms. {6.1.48}

6.48

“Those just mentioned are auxiliary pīṭhas‍—

They are established in the cakra of the mind.

Based on the specific nature of these places,

They are said to belong to khecarīs. {6.1.49}

6.49

“Kāmarūpa is in the armpit;

Oḍra is proclaimed to be on the breasts.

These two are described as kṣetra.329

The navel is thought to be Triśakuni. {6.1.50}

6.50

“Kośala is the tip of the nose.

These last two are called auxiliary kṣetras. [F.112.a]

Kaliṅga is said to be the mouth,

And Lampāka, the throat. {6.1.51}

6.51

“These two are called chandoha.

Kāñci is said to be in the heart;

The phallus is Himālaya.

These two are called auxiliary chandohas. {6.1.52}

6.52

“All these places just mentioned

Are situated in the cakra of speech.

Owing to the specifications of such places,

They are said to belong to bhūcarīs. {6.1.53}

6.53

“Pretādhivāsinī is in the sexual organ,

While Gṛhadevatā is in the anus‍—

These two are melāpakas.

Saurāṣṭra is said to be in the thighs, {6.1.54}

6.54

“While the two shanks are said

To have the nature of Suvarṇadvīpa.

The last two are auxiliary melāpakas.

Nagara is known to be in the fingers; {6.1.55}

6.55

“Sindhu, on the back of the feet‍—

These two are called charnel ground.

The thumb is said to be Maru,

And the knees, Kulatā. {6.1.56}

6.56

“The last two are called

Auxiliary charnel ground by the ḍākinīs.330

All these are places and they are born with one’s own body‍—

They are thus inside and outside oneself. {6.1.57}

6.57

“These are the places, within the cakras of the body, speech, and mind,

That have a twenty-four-fold division.

These places are always described

As associated with all manner of ḍākinīs. {6.1.58}

6.58

“In these places dwell ḍākinīs

In the form of subtle channels.” {6.1.59}

6.59

This concludes the first part of the sixth chapter.

Part 2

6.60

“Now I will explain the cakras of subtle channels according to their location in the body of a tathāgata, one that is present in every being.331

6.61

“The lotus cakra in the center of the chest

Has eight petals and a pericarp.

The channel located in its center

Has the appearance of the flame of an oil lamp. {6.2.1}

6.62

“It extends and faces down,

Like a plantain flower.

At its center dwells the virile one (Heruka),

The size of a mustard seed. {6.2.2}

6.63

“He has the form of the indestructible seed syllable hūṁ,

Which flows and has the color of snow.

He is called Vasanta because, like spring,

He brings joy to the hearts of embodied beings. {6.2.3}

6.64

“Nairātmyā, who has the appearance of vaḍabāgni fire,

Is known as Tilakā.

Fanned by the wind of karma, [F.112.b]

She blazes in the navel cakra. {6.2.4}

6.65

“Having reached Vasanta, she is gratified,

And becomes established in meditative absorption.

He is the glorious Heruka, the virile one;

He is known as Vasantatilakā. {6.2.5}

6.66

“Taking the form of a yoginī,

He is present in the animate and the inanimate.

While the winds emerge through the three types of openings,

According to their division into body, speech, and mind, {6.2.6}

6.67

“He enacts the goings and comings.

He dwells in everyone’s body.

In the navel he takes the form of the letter a,

Which is said to be short. {6.2.7}

6.68

“In the heart, he abides as the syllable hūṁ,

Which is two measures long.

In the throat he has the form of the syllable oṁ,

Which is said to be three measures long. {6.2.8}

6.69

“In the forehead he has the form of the syllable haṁ;

He is a sound and an indestructible drop.

According to his distribution between the cakras,

He is the earth and the remaining great elements. {6.2.9}

6.70

“Presiding over the four temporal junctures,

He emerges in each of the four lotuses.

Being the essence of the four joys,

He is wholly immersed in the practice of the four yogas.332 {6.2.10}

6.71

“One in nature with the supreme joy,

He assumes the modes of both the action and its agent.333

In the form of Vajrasattva

He plays as he pleases in this334 body. {6.2.11}

6.72

“On the four petals in the four directions

Are situated

The subtle channels of the four elements,

Resembling oil lamp flames. {6.2.12}

6.73

“In the intermediate quarters

There are four subtle channels that extend to the other four.

They convey the five335 ambrosias

And assume forms particular to their respective types of worship. {6.2.13}

6.74

“As they take on their respective forms

They are described as the four types of worship.

Accordingly, the heart center of the body

Has five336 subtle channels situated in it. {6.2.14}

6.75

“With the division into body, speech, and mind,

There are said to be twenty-four subtle channels.

They are each situated in their particular places,

Following the divisions of pīṭhas, and so forth. {6.2.15}

6.76

“The channels that originate in the head

Are known as head-born.

The main ones among them are those

With the natures of rajas, sattvam, and tamas, respectively.337 {6.2.16}

6.77

“The one in Pullīra,338 called Abhedyā,

Is known to nourish the nails and teeth.

The one in Jālandhara, called Sūkṣmarūpā,

Nourishes the hair of the scalp and the body. {6.2.17} [F.113.a]

6.78

“The one called Divyā 339 is situated

In the great pīṭha of Uḍḍiyāna;

Located in the right ear,

She340 nourishes the skin and its hair. {6.2.18}

6.79

“In Arbuda, the ḍākinī 341 Vāmā 342

Nourishes the flesh.

The one that courses through the sinews and tendons

Is situated in Godāvarī; {6.2.19}

6.80

“It is called Vāmanī

And abides in a hard form.

The one in Rāmeśvara

Is commonly known as Kūrmajā; {6.2.20}

6.81

“Because of her hard form,

She abides as a bone necklace.343

The one in Devīkoṭṭa

Has a soft form, and is called Bhāvikī; {6.2.21}

6.82

“She nourishes the heart344

And is always present in every living body.345

Sekā is in Mālava;

Located in the heart, she is the queen of the victorious ones. {6.2.22}

6.83

“The one that nourishes the eyes

Is situated in Kāmarūpa;

It is called Dveṣāvatī 346

And is claimed to have a visible form. {6.2.23}

6.84

“The one in Oḍra carries bile;

She is known as Mahāviṣṭā.

Mātarā, born in Triśakuni,

Is connected with the lungs. {6.2.24}

6.85

“The divine Śavarī, who wears a garland of intestines,

Flows through Kośala.

Śītadā is in Kaliṅga;

She flows through the sides.347 {6.2.25}

6.86

“Uṣmā, who resides in the abdomen,

Is the one known [as present] in Lampāka.

Pramāṇā,348 who resides in Kāñcī,

Always carries the feces. {6.2.26}

6.87

“Hṛṣṭavadanā, in Himālaya,

Extends from the center of the body to the extremities.349

Svarūpiṇī, located in Pretādhivāsinī,350

Carries phlegm. {6.2.27}

6.88

“The one that always carries pus

Is located in Gṛhadevatā‍—

She is called Sāmānyā,

The supreme goddess ḍākinī.351 {6.2.28}

6.89

“The one that flows through Sauraṣṭra

Is called Hetudāyikā and contains blood.

The one that carries sweat

Is located in Suvarṇadvīpa; {6.2.29}

6.90

“Turbulent352 and with a flaming body, [F.113.b]

She is known as Viyogā.

Premaṇī is in Nagara;

She is thick with fat and also carries semen.353 {6.2.30}

6.91

“In Sindhu there is Siddhā;

She is thought to carry tears of grief.

The one in Maru carries phlegm;

She should go by the name Pāvakī. {6.2.31}

6.92

“Sumanā is in Kulatā;

She carries saliva and snot.”354 {6.2.32}

6.93

This concludes the second part of the sixth chapter on the placement of the sites.

Part 3

6.94

[The goddess said,] “I would like to hear, O lord, how to perform the worship, and so forth, of the inner maṇḍala. I do not know the procedure for the burnt offering rite. Please explain it, O Great Bliss.” {6.3.1}

The Blessed One said:

6.95

“Deities such as the herukas, and so forth,

Exquisitely manifest in the form of the subtle channels.

The body is a delightful maṇḍala,

Which has four gates, as has been described. {6.3.2}

6.96

“Its eight pillars being the eight limbs of one’s body,

The maṇḍala is always encircled by them.

Because of the equality among all things,

It is known to be symmetrical, with four sides. {6.3.3}

6.97

“Being in essence body, speech, and mind, respectively,

The three cakras are said to be a single one.

On the stamens of the lotus on top of one’s head, which is Mount Meru,

There is Vairambhaka and the other three winds, in their right order. {6.3.4}

6.98

“This maṇḍala is present, having manifested

Through the two stages, as handed down by the succession of gurus.

On the soles of the feet there is the Vairambha wind

In the shape of a bow. {6.3.5}

6.99

“Located in the triangular area of the abdomen

Is the blazing triangle.

The element of water, in the form of a circle,

Is located in the abdomen. {6.3.6}

6.100

“In the heart area there is the earth element,

Symmetrically quadrangular in form.

The spinal column, with the form of a staff,

Is just like Sumeru, the king of mountains. {6.3.7}

6.101

“On a lotus with thirty-two petals,

Located in the area of the head,

The vowels and consonants are exquisitely present‍—

They are claimed to be the thirty-two-fold bodhicitta. {6.3.8}

6.102

“That which is in the center of the lotus

Is, for its part, described as a moon disk.

The brain inside the head

Is what is said to be present there. {6.3.9}

6.103

“In its center is the syllable hūṁ, [F.114.a]

Indestructible, in the form of a drop of ambrosia.

All beings have their foundation in this,

As it is the mainstay of animate and inanimate entities. {6.3.10}

6.104

“Their existence is in the form of this seed syllable,

Whether it takes manifest or unmanifest forms.

The forms of all embodied beings

Are therefore complete from the beginning. {6.3.11}

6.105

“It is present day and night,

Dripping in the form of ambrosia.

By this ambrosia alone is the ‘sound’ unleashed

And the flame satisfied.355 {6.3.12}

6.106

“The maṇḍala will become filled with it,

There is no doubt about it.

Only this can be called maṇḍala,

Which is the ultimate essence of all things. {6.3.13}

6.107

“Since it gathers this essence,356

The maṇḍala is thought to be the body.

The maṇḍala is thus thought to be

The network of thirty-two primary subtle channels. {6.3.14}

6.108

“This very maṇḍala is the essence‍—

The great jewel of bodhicitta.

In its outer and inner aspects,

It is present pervading everything. {6.3.15}

6.109

“The outer aspect constitutes the range of engagement

Of all the sense faculties in forms, sounds, and the rest,

While the inner one is present as

The ‘fulfilled’ substances,357 such as semen, and so forth. {6.3.16}

6.110

“By means of these outer and inner aspects

In their coarse and subtle forms,358 respectively‍—

Their essence being the bodhicitta of the followers

Of the vajra path in their roles of the world’s kinsmen,359 {6.3.17}

6.111

“The bodhicitta taught in support of the pledge

To become a buddha or a bodhisattva‍—

Awakening can be attained in this very life,

Thanks to this very maṇḍala.360 {6.3.18}

6.112

“Through this maṇḍala will also come

The final361 attainments of the hearers,

Solitary buddhas, and gods,

Such as Brahmā, and so forth. {6.3.19}

6.113

“One should perform a burnt offering with appropriate substances‍—

The inner ones, such as semen, and so forth,

And the outer ones, like the aggregate of form and the rest‍—

Offering them in a blazing fire of insight. {6.3.20}

6.114

“Based on the specificities of the six sense-fields,

The elements, the aggregates, and so forth,

They have the nature of deities,

And likewise, ḍākinīs. {6.3.21} [F.114.b]

6.115

“The inner worship (yogapūjā) is said to consist of these,

For they are offered by the practitioner in worship.

The skull of one’s own head

Is said to be the vessel for burnt offerings. {6.3.22}

6.116

“Rasanā (the right channel) is said to be the sacrificial sruva ladle;

Lalanā (the left channel), at the heart cakra, has the nature of the sruk ladle;362

The mouth is averred to be the sacrificial plate,363

While the sacrificial fire pit is located in the hollow of the navel. {6.3.23}

6.117

“The brahmanical fire, fanned by activating winds,

Is located at the triangle of the abdomen.

The sound of the winds is said to be the mantra,

While their cycling is the repetition. {6.3.24}

6.118

“The appearances in such meditation

Reflect the practice of the nondual maṇḍala.

Mounted upon the innate nature, this is, accordingly,

The maṇḍala, and so forth, of the victorious ones. {6.3.25}

6.119

“The teacher is the sovereign mind,

According to his nature of being the lord of the maṇḍala.

He should therefore understand everything in this tantra

Just as explained, starting from ‘Thus.’ ” {6.3.26}

6.120

[The goddess said:]

“I am still unclear how the lord sports in the forms

Of dharmakāya, sambhogakāya, nirmāṇakāya, and great bliss.

I do not know the categories.

Please tell me, O Great Bliss.” {6.3.27}

6.121

The Blessed One said:

“The two cakras located at the head and at the navel

Each contain the shape of the letter e.364

Those, on the other hand, that are in the heart and the throat

Bear a semblance to the syllable vaṁ.365 {6.3.28}

6.122

“The cakra located at the navel

Is a lotus with sixty-four petals.

The one inside the head

Is a lotus with thirty-two petals. {6.3.29}

6.123

“The one inside the neck

Is a lotus with sixteen petals,

And the one in the heart

Is known to be a lotus with eight petals. {6.3.30}

6.124

“The nirmāṇakāya is said to be

In the one with sixty-four petals,

Whereas the dharmakāya abides366

In the lotus with eight great petals. {6.3.31}

6.125

“The sambhogakāya abides in the lotus with sixteen petals,

Whereas in the one with thirty-two petals,

Great bliss, as great gnosis,

Is situated throughout. {6.3.32}

6.126

“In the center of the nirmāṇa cakra there is,

Surrounded by the eight classes of letters,

That supreme syllable‍—the letter a‍—

Which occupies the foremost position among all letters.367 {6.3.33} [F.115.a]

6.127

“In the cakra of the dharmakāya

There is the celebrated syllable hūṁ, thought to be indestructible.

It appears in combination with five vowels,

And is adorned with ya, ra, la, and va. {6.3.34}

6.128

“In the center of the sambhoga cakra

There is the syllable oṁ, which illuminates all letters.

It is surrounded on all sides

By sixteen letters in sets of four.368 {6.3.35}

6.129

“In the exalted cakra of great bliss

Is the syllable haṁ in the form of a drop.

The sun and the moon are said to be

On its left and right sides respectively. {6.3.36}

6.130

“In its section starting from the throat

And ending at the center of the navel,

The left channel (lalanā), associated with the sambhogakāya,

Flows downward and carries semen. {6.3.37}

6.131

“The subtle channel that flows upward (rasanā),

In its section starting from the navel

And ending at the center of the neck,

Is said to carry blood. {6.3.38}

6.132

“Semen is called moon;

Blood is known as sun.

Mounted upon the two openings,

They are situated below and above respectively. {6.3.39}

6.133

“For these two, the moon and the sun,

Are known as the duo of subtle channels

That cause the going and the coming

Of the virile ones and the ḍākinīs. {6.3.40}

6.134

“Their meaning is that of setting and rising,

Similar to falling asleep and waking again.

On the left and the right sides

There are a dozen vowels.369 {6.3.41}

6.135

“They are said to be facing upward

And are surrounded by the syllables ka, kā,370 and so forth.

The vowels are joined with these downward-facing consonants,

Which have been moved from the sides to the center.371 {6.3.42}

6.136

“The syllable kṣa, which is called rākṣasa,

Is situated in the lower region of the body.372

When the moon (bodhicitta) is present in the throat cakra

In its mode of intense passion,373 {6.3.43}

6.137

“It is then called sambhogakāya,

The supreme body of buddhas.

It is so called also when it is at the tip of the [lotus] protuberance,

Having reached the tip of the vajra.374 {6.3.44}

6.138

“When the sambhogakāya

Has reached the end of its path

And fallen into the bhaga,

It is known as mustard seed.375 {6.3.45}

6.139

“It is then said to have the nature of the sun

And is called nirmāṇakāya. [F.115.b]

It is by way of this nirmāṇakāya

That the manifestation of buddhas and bodhisattvas are born. {6.3.46}

6.140

“In that setting sun,

In the form of nirmāṇakāya,

Resides the king Padmanarteśvara,

In union with the lotus which was caused to open its petals. {6.3.47}

6.141

“When that, which is then called perfect bodhicitta,

Becomes the pure embryonic lump,

It is cut off from the paths of cyclic existence

And is the auspicious state of the cessation of conceptual thinking. {6.3.48}

6.142

“Nondual and ultimately pure,

It is the nature of glorious Vajrasattva

Called glorious Heruka,

Present in the tantras as a worm.376 {6.3.49}

6.143

“He is established in the three tantras

As a burst of laughter, a glance, or a handshake, respectively.

He abides as a worm,

Consuming both passion and dispassion.” {6.3.50}

6.144

This concludes the third part of the sixth chapter on the subtle channel conjunctions which constitute the concealed essence of the ḍākinīs’ net.

Part 4

6.145

Then the great bodhisattvas, headed by Vajragarbha, with the yoginī Nairātmyā, and so forth, among them, spoke thus:

6.146

“Please teach us the way to meditate

On the circle of deities according to the order of their arising

And, in particular, the special circle of ḍākinīs

And their secret code-language, {6.4.1}

“As well as the concealed essence, which you mentioned before.”377 {6.4.2}

6.147

The Blessed One said:

“The concealed essence is located in the center

Of the yoginī’s body in the form of the letter a.

That secret essence is said to be the same

In both its external and internal forms. {6.4.3}

6.148

“The pleasure derived from the bola is the mahāmudrā;

The abode of the vajra 378 is the means.379

The external coupling is explained

As this secret combination.380 {6.4.4}

6.149

“The three bodies are said to reside within the body

In the form of the three cakras.

The cakra of great bliss is understood

In terms of fully cognizing the three bodies. {6.4.5}

6.150

“There is dharmakāya, sambhogakāya, and nirmāṇakāya,

As well as the body of great bliss.

The three bodies are situated

Within the womb, the heart, and the throat. {6.4.6}

6.151

“Wherever any beings

Are said to come into existence, [F.116.a]

There is the creation of the nirmāṇakāya,

For this creation is constant and broad.381 {6.4.7}

6.152

“Phenomena are the nature of mind382

And the body of phenomena (dharmakāya) is in the heart.

The sambhogakāya is said to be

The enjoyment of the six types of flavors. {6.4.8}

6.153

“As it383 is firmly rooted in all phenomena,

Everything has its nature.

The sambhogakāya cakra is in the neck,

While the cakra of great bliss is in the head. {6.4.9}

6.154

“The result corresponding to its cause is in the syllables e-vaṁ;384

The fully matured result is in the cakra of the dharmakāya;

The result consisting of valiant effort is in the cakra of the sambhogakāya;

And the stainless result is in the cakra of great bliss. {6.4.10}

6.155

“The result is said to be fourfold,

Following the division of the result corresponding with its cause, and the rest.

The partaker in karmic results is the lady Wisdom herself,

When she is stirred by the karmic winds. {6.4.11}

6.156

“The Sthāvarī division (nikāya) of the canon is in the cakra of nirmāṇakāya,

Since the nirmāṇa creation is constant and enduring (sthāvara).385

The Sarvāstivāda school is in the cakra of dharmakāya,

For the doctrine (dharma) is born from speech (vāda).386 {6.4.12}

6.157

“The Saṃvidī387 school is in the cakra of the sambhogakāya,

For experiencing (saṃvid) is based in the throat.

The Mahāsāṃghika school is in the cakra of great bliss,

For the great bliss is located in the head. {6.4.13}

6.158

“The mother’s body is said to be the congregation of monks;

The mother’s belly is the monastery.

Inside the womb, the embryo is the renunciant;

The embryo’s membrane is the flame-colored robe. {6.4.14}

6.159

“One’s mother is one’s teacher;

Folding one’s hands at the head388 is the salutation.

Worldly activity is the abiding by rules of conduct;

The sound of breathing (a-ham)389 is the mantra recitation. {6.4.15}

6.160

“In this way a monk is born‍—muttering this mantra,

Naked, and with bald head and face.

With such attributes, there is no doubt

That all beings are buddhas. {6.4.16}

6.161

“The ten months of pregnancy are the ten stages,

And the beings in the womb are the lords of the ten stages.

Referred to by the name semen, a buddha is implanted

In the bhaga of a queen, which is the realm of Sukhāvatī. {6.4.17}

6.162

“Without him‍—the semen‍—there would be no bliss,

And without bliss, he‍—the semen‍—would not arise.

So, since these two are ineffective without each other,

In the case of impotence, the bliss can be generated through deity yoga. {6.4.18}

6.163

“Consequently, buddhas are neither entities,

Nor are they non-entities.

They possess a form with arms and face, [F.116.b]

But in terms of the ultimate bliss, they are formless. {6.4.19}

6.164

“Therefore, all beings are the innate condition;

The innate condition is said to be their very nature.

With the mind in a purified form,

This nature is nirvāṇa. {6.4.20}

6.165

“Union with the form of the deity

Is established as soon as one is born

Based on having a face, hands, color, and shape,

But including also base predispositions from the past. {6.4.21}

“In this way, O goddess, is explained390 the usurpassable among all unions.”391

6.166

Then all the goddesses, headed by Nairātmyā, including Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, Bhṛkuṭī, Cundā, Parṇaśavarī, Ahomukhā and Śaṃvarī‍—yoginīs as numerous as the dust particles on Mount Sumeru‍—became utterly bewildered, fainting and trembling. {6.4.22}

At that moment, all the tathāgatas, headed by Akṣobhya, said this: “May the Blessed One please resuscitate all the hosts of yoginīs.” {6.4.23}

6.167

Then, having entered the meditative absorption called the “vajra conquering all ignorance,”392 the lord revived all the yoginīs and said:393 {6.4.24}

“Sentient beings are buddhas,

But they are sullied by adventitious defilements.

When these defilements are removed, they become buddhas.

This is so, O Blessed One and other sons of noble family.394 {6.4.25}

6.168

“If an ordinary man were to eat poison in ignorance

He would fall unconscious.

But if he were free from delusion,

Then knowing the truth would neutralize his affliction. {6.4.26}

6.169

“One who knows the true nature of poison

Can overcome poison with poison,

Using a potion that would kill

All other creatures. {6.4.27}

6.170

“Similarly, someone afflicted by flatulence

Is given a dish of beans,

For flatulence is killed by flatulence

After administering a medicine that seems counterproductive. {6.4.28}

6.171

“Conditioned existence is purified by conditioned existence, [F.117.a]

And concepts are removed by concepts.

Just as water that has gotten inside the ear

Is extracted with more water, {6.4.29}

6.172

“So too are concepts about entities

Purified with entity-forms of the deity.395

Just as those who have been burned by fire

Apply fire once more as a sudorific, {6.4.30}

6.173

“So too those burned by the fire of passions

Apply the sudorific of the fire of passion.

Any savage act that binds

Its perpetrator by karma {6.4.31}

6.174

“Can, in and of itself, when conjoined with skillful means,

Release him from the fetters of conditioned existence.

People are bound by passion,

And only by passion are they released. {6.4.32}

6.175

“This inverted meditation

Is unknown to orthodox Buddhists or tīrthikas.

In sexual play there are five types of enjoyment

Corresponding to the five elements. {6.4.33}

6.176

“What is a single great delight

Becomes fivefold when the categories are applied.

The solidity (earth element) is experienced

Through the touch felt when bola and kakkola unite. {6.4.34}

6.177

“Because the solidity has the quality of delusion,

Delusion is regarded as Vairocana.

Since bodhicitta is liquid,

This liquid is regarded as the water element. {6.4.35}

6.178

“Since water has the nature of Akṣobhya,

Hatred is the guide Akṣobhya.

When the two organs are united in mutual rubbing

Heat is always born. {6.4.36}

6.179

“This heat of passion is the vajra state of Amitābha,

For passion is born within heat.

The semen-consciousness deposited in the kakkola

Has the nature of wind. {6.4.37}

6.180

“This movement of envy is Amoghasiddhi,

For Amogha is born from wind.

Pleasure is the impassioned mind‍—

The jewel with the characteristics of space.396 {6.4.38}

6.181

“Space is the vajra quality of backbiting,397

For backbiting398 is born from space.

The one great semen-consciousness

Is thus characterized by these five aspects. {6.4.39}

6.182

“Arisen within the five families,

They are multiplied therein by the thousand.

Still, their nature is but single‍—

The unending, ultimate bliss.399 {6.4.40}

6.183

“This bliss, however, becomes fivefold according to the division

Into the five mental states of passion, and so forth. {6.4.41} [F.117.b]

6.184

“Within each of the five families there are multitudes of tathāgatas,

Equal in number to the grains of sand in ten Ganges Rivers.

Within each of these great families there are many families,

And within each of these families there are many hundreds more families. {6.4.42}

6.185

“These too are big, containing hundreds of thousands of families,

Which have tens of millions, which in turn become innumerable.

Within each of these families there are further innumerable families‍—

All of them arise from the family of the supreme joy.”

So spoke [Vajrasattva]. {6.4.43}

6.186

[The goddess asked,] “How can all this be contained in the form of a globule the size of a particle?”400 {6.4.44}

The Blessed One said:

6.187

“It is so because many buddhas can fit in the space of a hair’s width,

Without crowding or causing inconvenience to one another.401 {6.4.45}

6.188

“Rise, rise, O deities, replete with the ten powers,

Who wish to feast in my house,

And you, sons of the buddha families, who appear through your miraculous powers.402 {6.4.46}

6.189

“Listen, O goddess, as I will now teach

The characteristics of the emergence from sampuṭa. {6.4.47}

6.190

“The word rahasye abides in the element earth;403

Parame, in the element water;

Ramye, in the element called fire;

And sarvātmani abides in wind. {6.4.48}

6.191

“The phrase sadā sthitaḥ expresses

The saṃvara identity404 of all buddhas,

Always present in the form of mirror-like wisdom,

The wisdom of equality, {6.4.49}

6.192

“The wisdom of clear discrimination,

Or the wisdom accomplishing all actions.

The phrase sadā sthitaḥ thus conveys

The nature of impeccable purity. {6.4.50}

6.193

“It is thus always present as Vairocana.405

When it is always present as Amoghasiddhi,

It could be in the form of Ratnasaṃbhava,

Or perhaps Amitābha.406 {6.4.51}

6.194

“It is a drop made of the five ambrosias,

Consisting in its nature purely of mind.

It is also pristine great gnosis,

The nature of all female deities. {6.4.52}

6.195

“It is called Vajrasattva

And is declared to be the ultimate bliss.

Its self-existing nature, however,

Is known as the dharmakāya. {6.4.53}

6.196

“This Vajrasattva possesses innate wisdom, Prajñā, [F.118.a]

Established by her nature as part of him.

She is fanned by the activating winds

And blazes in the area of the navel.407 {6.4.54}

6.197

“She is called Nairātmyā,

Also known as Vasantatilakā.

Her body consists of hundreds of thousands of points of light

As dazzling as a massive flash of lightning. {6.4.55}

6.198

“During deity yoga practice, however,

These points of light come out

Through the pores of one’s skin into the ten directions,

Threatening all the gods and demigods. {6.4.56}

6.199

“Having blazed in the dharmakāya cakra at the chest,

The rays of light reach the cakra of the sambhogakāya.

They then exit through the right nostril,

Radiating all around. {6.4.57}

6.200

“Coming out also through the opening located at one’s crown,

The light rays radiate throughout the ten directions,

Entering the buddhas and bodhisattvas

Through their left nostrils. {6.4.58}

6.201

“The light rays then enter the cakra at the top of their heads;

Having set their cakra ablaze with light,

[Nairātmyā] should withdraw and re-enter the practitioner

Through the previously mentioned opening at the crown. {6.4.59}

6.202

“While all the buddhas are being burned up,

She will cause bliss to arise.

Finally, having returned to the area of the navel,

She will abide there as before.” {6.4.60}

6.203

This concludes the sovereign chapter called Vasantatilakā, the sixth in the great tantra, the “Emergence from Sampuṭa.”

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.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.297

Instead of “bile,” the Tib. (110a.4) has “mind” (sems), reflecting the reading cittam; this reading is attested in some manuscripts.

n.298

In the Tib. (110a.4), the Skt. word rasa is translated not as “chyle,” but as “taste” (ro).

n.299

The Tib. has “stomach fat” (lto tshil), while Comm1 (440) has this as “fat” (tshil), and the next instance of “fat,” it has as “grease / oil” (zhag).

n.300

As this is about the constituents of the human body, “fire” probably means bodily heat.

n.301

The Skt. word vasā is rather vague, as it can mean any fatty or oily substance.

n.302

The meaning of the last half-stanza is not very clear. The Skt. could also be translated as “This is taught in this way, goddess, based on the type of sound [produced] in the channels.” The interpretation would be that the sound heard in the channels associated with the listed bodily constituents is represented, respectively, by the sixteen syllables. Comm2 (915) glosses “the natures of the channels and sounds” as “the nature of goddess and wind (ḍāka), respectively, from the union of which emerges bodhicitta.”

n.303

The translation of this half-stanza is based on the Tib. (110a.7: /rkan du ra dang thams cad du/ /sa bon bzhi ni dam pa nyid/) rather than Skt., but still, it is far from clear how the five syllables are distributed. Comm2 (916) has, “Abiding on one’s palate / Are the unexcelled four seeds.” It glosses this as the “wind of the four elements, in the form of four seeds at the sambhoga cakra at the throat.” Comm1 (446), however, interprets the Skt. tālu (usually meaning “palate”) as bhaga.

n.304

Comm2 (916) glosses this as the “dharma cakra at the chest, which is adorned with the five seeds, meaning, it contains the wind based on the essence of the five ambrosias.”

n.305

Comm2 (916) explains this as meaning, “The five elements are buddhas, and based on the five winds associated with those elements being one taste, they are also nonconceptual cognition, the luminous dimension of mind, i.e., the luminosity of mind is the nature of objects.” Comm1 (446) has “source” meaning the “nature of all phenomena.”

n.306

Comm2 (916–917) specifies that “source” here refers to “nonconceptual cognition rooted in the wind of space” and “luminous by nature.” Comm1 (446) has “source” as “the nature of all phenomena.”

n.307

Comm2 (918) says that this is the “location of the central channel, whose nature, being the wind of space, is the dharmadhātu.”

n.308

Instead of “speech,” the Tib. (Degé 110b.3, and all other editions consulted) have “purity” (dag), although owing to the similarity between the Tibetan letters da and nga, this could easily be a scribal infelicity for “speech” (ngag). The reading “speech” is, however, corroborated by Comm1 (447).

n.309

Instead of “blood,” the Tib. (Degé 110b.4, and all other available editions consulted) have “gem” (rin chen). However, it is not inconceivable that the Tibetan translators were confronted with a manuscript that read ratna (gem), rather than rakta (blood). Rakta seems correct in this context.

n.310

Comm2 (918) elaborates that “entity” means “bodhicitta” and “non-entity” means “self-emergence.”

n.311

The five substances listed here are the so called “five nectars.”

n.312

Comm2 (919) explains that “Since the body is composed of the five ambrosias, which are the appearance of nonconceptual cognition, it can also be called vajrin.”

n.313

Comm2 (919–20) explains that “in the center of the cakras of the body’s channels are two openings. These are the crown opening, through which the heat of Caṇḍālī (gtum mo) travels up; and the avadhūtī (central channel) opening, through which bodhicitta flows down. At the center of their convergence is where the body of the deity is perceived.”

n.314

The commentaries differ on what the “it” is referring to. Comm2 (920) has “winds” entering the channels. Comm1 (449) has “consciousness and the elements ‘entering’ the navel.”

n.315

The Tib. (111a.1) also only has “upper door” (steng sgor), but the commentaries (450, 920) treat it as though this refers to both “upper and lower doors” as a way to describe the entire body with its “nine orifices.”

n.316

Comm2 (921) glosses these as “the central channel, the nine orifices, and the five sense faculties.” The Tib. root text (111a.2) has “thick” and “five” as modifying “presiding deities” (/sbom po lnga ni lhag pa’i lha/). Comm1 (450) glosses this as “the pillar that is the stick of the skeleton,” and the “five presiding deities, such as Vairocana and the rest,” whose “nature is the five aggregates.”

n.317

This half-stanza should perhaps be read together with the prose paragraph (after the next two verses), which seems to complete the statement.

n.318

This is interpreted in Comm2 (921) as “inhalation and exhalation.”

n.319

This and the preceding verse are metrically corrupt in the Skt., with some words possibly missing. The Tib. (111a.3–4) reads, “Based on distinctions between the winds / Of footless, monoped, biped, / Polyped creatures, and so forth, / Rooted in their specific patterns of inhalation and exhalation, / Regularly, at all times, / The perpetually moving wind is fourfold / And the [manner] of mind’s resting is twofold” (/rtag par kun tu dus su ni/ /’gro dang ’ong pa’i khyad par las/ /rkang med rkang gcig rkang gnyid dang/ /rkang bzhi la ni sogs pa yi/ /rlung la sogs pas rab dbye bas/ /rtag tu ’gro ba rlung rnam bzhi/ /sems kyi gnas pa rnam pa gnyis/). Comm2 (921) concurs with this.

n.320

In the Tib. (111a.4–5) this section is in the standard seven syllable verse.

n.321

According to Comm2 (921–922) the movement refers to the four main “winds” associated with each of the four main cakras and elements (i.e., directions). The Degé (111a.5) has “upward, to the side, in the chest, and downward” (steng dang ngos dang brang ’og). Other versions (Y, J, K, N) all have “straight” (drang) instead of “in the chest” (brang). Comm2 (921–922) supports the non-Degé versions, since it also has “straight.”

n.322

Instead of “entering and exiting,” the Tib. (111a.6) has “inhaling and exhaling” (rngub dang dbyung). However, both commentaries (453, 922) have “entering and exiting,” and describe it in terms of the central channel.

n.323

The Tib. (111b.1) has “The innate is the state of accomplished ones / accomplishment” (/lhan cig skyes pa grub pa’i gnas/). Comm1 (460–461) explains, “The natures of happiness and suffering belong to all beings, because there are good qualities and bad qualities from bringing in and expelling [the buddhas and ḍākinīs]. Because of this, are they attained through effort? No. Since they abide innately, accomplishment comes effortlessly as a production of previous karma.” Comm2 (923) says, “Thus, in that way, one will be accomplished in the nature of the innate through bringing together the requisite causes and conditions.”

n.324

This translation, however, is uncertain, since the endings of vajrasattva and mahāsukha (great bliss) here do not correspond. The other possible way to translate this sentence would be, “The blessed vajra holder, Vajrasattva, said that about great bliss.”

n.325

Comm2 (923) explains that Vasanta (Spring) is “the drop of bodhicitta in the chest, a specific kind of physical faculty, which forms the basis for the emergence of the sensation of bliss.” The root text (Degé 111b.2) translates the Skt. tilaka as “drop” (thig le). Comm2 (923) states that “tilaka is the drop of blood at the navel that forms the basis for the production of the heat of gtum mo.” The reference is being made here to the practice called Vasantatilakā, which is the merging of the male drop (Vasanta) in the chest with the female drop (Tilakā) at the navel. Tilakā is later identified with Nairātmyā.

n.326

The Tib. (111b.3) has, “How are they located for those in the indivisible state and so forth? How can there be a location for them?” (/mi phyed la sogs ji ltar gnas/ /de yi gnas ni ji ltar lags/).

n.327

Because of sandhi, there is an ambiguity in the Skt. text of the reading bheda (division / category) versus abheda (indivisibility). The translation here as well as the Tib. (111b.3) reflect bheda (Tib. dbye ba). Comm1 (467), however, seems to reflect both bheda and abheda with the gloss, “Based on which specific functions do the channels of ‘indivisible’ and so forth emerge?”

n.328

This seems to be a reference to the “third” eye. The Tib. (111b.6) has instead “An arouser situated between the brows” (/smin ma’i dbus gnas rab tu bskul/).

n.329

In verse 5.1.8, Kāmarūpa is described as an “auxiliary pīṭha.”

n.330

Instead of “are called by the ḍākinīs,” two of the Skt. manuscripts read “belong to ḍākinīs.”

n.331

The Tib. (112a.5–6) seems to translate anyatama (anyone) as “sublime,” and reads, “Now, moreover, I will explain the cakras of subtle channels, according to their location in the body of a sublime tathāgata” (//de nas gzhan yang dam pa’i de bzhin gshegs pa’i sku ji ltar gnas su son pa’i rtsa’i ’khor lo bshad par bya’o/).

n.332

The Tib. (112b.3–4) has, “He is the actualization of the four yogas” (/rnal ’byor bzhi ni mngon du’o/).

n.333

Comm2 (928) explains that “the action is the drop of blood, while the agent is the drop of bodhicitta.”

n.334

Comm1 (478) interprets “this” as “this body and its subtle channels,” while the Rahasyadīpikā, a commentary on the Vasantatilakā from which this passage was taken, interprets this as “everyone’s body” (sarvadehināṃ dehaḥ).

n.335

Comm2 (928) states that “the central channel is the channel that conveys bodhicitta, making five.”

n.336

The five are, presumably, the four subtle channels just mentioned and the central channel.

n.337

Both Comm1 (479) and Comm2 (929) explain, “Rasanā has the nature of rajas, lalanā has the nature of sattvam, and avadhūtī has the nature of tamas. These are the main ones.”

n.338

Pullīra is a metrical shortening of Pullīramalaya.

n.339

Instead of “Divine,” the Tib. has “Playful” (rtse ba ma).

n.340

The subtle channels are here personified by being given feminine names and referred to, on occasion, as “ḍākinī.”

n.341

All these channels are personified as ḍākinīs.

n.342

In the Vasantatilakā, from which this passage was taken, the name of this ḍākinī is Mahānāsā.

n.343

The Tib. (113a.2–3) has, “Since it abides in a hard form, / It is present as a rattling bone necklace” (/sra ba’i dngos pos gnas pa’i phyir/ /rus pa’i phreng ba ’khrugs par gnas/).

n.344

Instead of “heart,” the Tib. (113a.3) has “liver” (mchin pa).

n.345

Because of the ambiguity of the Skt. sarva, instead of “every body,” another possible meaning is “the entire body.”

n.346

This name appears in the text in its BHS spelling, Doṣāvatī.

n.347

The Tib. (113a.5) has, “She is said to pertain to the tendons on one’s sides” (/ngos kyi chu rgyus yang dag bshad/). Comm1 (480) has “ribs.”

n.348

The Degé (113a.5) has ’bab ma. However, another version (N) has tshad ma, which translates the Skt. pramāṇā.

n.349

The Tib. (113a.6) simply has “which is inside the extremities” (mtshams kyi mtha’ yi nang du). Comm1 (480) glosses the body part as the “hair line,” as in “within the hairline.” The Skt. sīmā can mean “hairline”; in the text, however, we have the compound sīmānta, which rather means “extremity.”

n.350

The Tib. (113a.6) has yi dags lha gnas, most likely a scribal error in which lhag (adhi) was altered to lha (deva).

n.351

The Degé (113a.9) has “by the ḍākinī” (gis), while other versions (Y, K, N, H) have, instead of the agentive / instrumental, the nominative feminine ending (ma), thus supporting the Skt.

n.352

The Tib. (113a.7) has “fully pervasive / pervaded” (kun khyab ma). The Skt. samākula can also be translated as “full,” “fully filled.”

n.353

The Skt. mada can be translated either as “semen,” or as “alcohol.”

n.354

The Tib. (113b.2) has “flesh and snot” (sha dang snabs). The translation here follows Comm1 (481), which has “snot and saliva” (snabs dang kha chu), against the Skt. reading bāla, which means “child.” The Tib. for “saliva” here is kha chu, which translates the Skt. lālā (possibly the original reading?).

n.355

Comm1 (486) has, “Then, ‘that alone,’ meaning the dripping letter haṁ, ‘opens,’ or exalts ‘the sound,’ meaning the gtum mo, which is in the image of blood.” Comm2 (932) has instead, “ ‘That alone opens the door,’ meaning that the door of the treasury of the wind of space, which belongs to the heat of gtum mo, is opened, and through that the bodhicitta in the head is melted, based on which the ambrosia drips during one’s inhalations and exhalations night and day, thereby filling the maṇḍala.”

n.356

The Tib. (114a.3) has “Because it is taken hold of and cut up” (/de ni len cing gcod pa’i phyir/). Neither commentary, however, has the verb “to cut up / sever” (gcod). Comm2 (933) reflects the reading translated here.

n.357

Comm2 (933) explains the “fulfilled substances” in terms of the “inner offering substances of the five ambrosias, which are substances completed / fulfilled within one’s body.”

n.358

Comm1 (488) explains, “ ‘Coarse’ means the aggregate of form, while ‘subtle’ means the four other aggregates of sensation and the rest.”

n.359

In the Tib. (114a.5) this verse reads, “Through this inner essence, with its outer aspects / The vajra holders’ bodhicitta / In its coarse and subtle forms / Possesses the nature of the ‘world’s kinsman’ ” (/phyi rol bcas pa’i nang nyid kyis/ /rdo rje can gyi byang chub sems/ /sbom dang phra ba’i rang bzhin gyis/ /’gro ba’i gnyen gyi rang bzhin can/).

n.360

The Tib. (114a.5–6) has “Through cultivating the maṇḍala” (dkyil ’khor goms pas).

n.361

Comm1 (488-489) states that it is the final awakening of all these types of beings that will be attained through the maṇḍala, not their current limited states of awakening.

n.362

Comm1 (488-489): “Lalanā is the handle of the sruk ladle, while its face is the lotus at the chest.”

n.363

This line is missing from the Tib. (114b.1–2).

n.364

According to the commentary on the same passage in the Vasantatilakā, this is a reference to the triangular shape of the dharmodaya present in the lower of these two cakras, and the shape of the uṣṇīṣa in the upper.

n.365

The Tib. (114b.5) has, “Present at the heart and throat / There is said to be the form of vaṁ” (/snying dang mgrin par yang dag gnas/ /vaM gi rnam par lta bur brjod/).

n.366

Instead of “abides” (pravartate), the Tib. (114b.6) has “surrounds” (rab tu bskor).

n.367

The Tib. (114b.7) has “Which is the essence of the first letter” (/yig ’bru dang po’i ngo bo yis/). It is also possible to derive the same meaning from the Skt.

n.368

The meaning of the last line is not clear. The Skt. term kalā suggests the sixteen vowels, but the Tib. (115a.1) translates kalā simply as “part” (cha). Comm1 (492) explains this as “ā, ī, ū, and ai are on the petals to the east and so forth … ya, ra, la, and va are in the northeast and so forth.” Comm2 (936) has “i, u, e, o.”

n.369

Comm1 (494) states these are “all sixteen vowels minus the neuter vowels of ṛ, ṝ, ḷ, and ḹ.”

n.370

The Tib. (115a.5) has only “ka and so forth” (ka la sogs pa).

n.371

In the Tib. (115a.5–6) this sentence is, “Which are facing down, / And, through being made exalted, connected [with the vowels]” (/kha ni ’og gi gnas su gnas/ /lhag par byas nas sbyar ba nyid/). Comm2 (938) states: “ ‘They are made to connect at the center’ means at the throat, chest, and navel.”

n.372

Comm1 (495) states, “ ‘Rākṣasa’ means gtum mo … lower region means at the navel. ”

n.373

Comm1 (495–496) describes this in terms of the melting of bodhicitta in the head and its gradual descent via igniting gtum mo through sexual yoga, which involves bringing the lalanā winds into avadhūtī.

n.374

The Tib. (115a.6–7) literally has, “When it is at the tip of the vajra, / Then it is at the tip of the [lotus] protuberance.” (/gang tshe rdo rje’i rtser gnas pa/ /de tshe de ni sna rtser ro/.) Comm1 (496) has, “It is also called sambhogakāya when [the seminal fluid] has descended to the tip of the wisdom-consort’s [lotus] protuberance and to the tip of the means’ vajra, i.e., when it has filled his jewel.” “Protuberance” (nāsika, sna), literally “proboscis” or “nose,” is an euphemism for the “clitoris.”

n.375

Tib. (115a.7) has “present in the consistency of mustard seed” (/yungs kar tsam du rnam par gnas/).

n.376

The Rahasyadīpikā (10.21–23) explains that “he is a ‘worm’ because he devours the straw of the multitude of afflictions, such as desire, and so forth.” The Tib. (115b.2) reads, “It is the tantra with the essential quality of a worm.” The Rahasyadīpikā (10.21–23), however, reflects, “It is a mantra with the essential quality of a worm.”

n.377

It seems that these words are spoken by Nairātmyā, as the Blessed One later uses the feminine form of address, “goddess” (devī).

n.378

The Yogaratnamālā (a commentary on the Hevajra) explains that the “abode of the vajra” is the syllable hūṁ.

n.379

Instead of “the means,” the Tib. (115b.6) has “everything” (thams cad).

n.380

The Tib. (115b.6) has, “By means of this secret union / The external coupling is not shown to be dual” (/’dis ni gsang ba’i snyoms ’jug pas/ /phyi rol gnyis gnyis bstan pa med/).

n.381

The Skt. term sthāvara can mean constant and stable, but, in this context, can also refer to the sixteen sthaviras, i.e., the original sixteen arhats, each regarded as a nirmāṇakaya (cf. verse 12 below).

n.382

The Degé (116a.1) has “Mind is the nature of phenomena” (sems ni chos kyi rang bzhin te). However, other versions (N, H) reflect the Skt. with, “Phenomena are the nature of mind” (chos ni sems kyi rang bzhin te).

n.383

Grammatically, the word “it” seems to refer to “sambhogakāya,” mentioned in the previous verse. Comm1 (501) however explains this as “all phenomena are mind” without mentioning the sambhogakāya.

n.384

According to Comm1 (502) this result is in the cakra of the nirmāṇakāya at the navel.

n.385

We have a play on words here and also a metaphoric allusion to the sixteen sthaviras, or original arhats, traditionally regarded as nirmāṇakāya.

n.386

The reading and the interpretation of this line are different in the corresponding passage in the Hevajratantra. The message in this version is not very clear, but we again seem to have a play on words here, as the name Sarvāstivāda contains the word for speech (vāda).

n.387

The Tib. (116a.4) reflects the reading sammatīya (kun bkur, short for kun gyis bkur ba’i sde), “approved / esteemed / agreed upon by all,” against the reading saṃvidī in the Skt. manuscripts of the Sampuṭa, and the corresponding passage in the Hevajra. If we adopted the reading sammatīya, though, the play on corresponding words (saṃvidī / saṃvedana) would be lost.

n.388

Comm1 (505) implies that this refers to the position of the hands of the fetus in the womb: “One is only like that while in the womb and when coming out of it.”

n.389

The Tib. (116a.5) divides ahaṃ into a and haṃ” (a dang haM), i.e., the sound of breathing.

n.390

The Tib. (116b.3) has “What the goddess thus explained” (lha mos de skad bshad pa ni).

n.391

Comm1 (508-509) states that this is “ ‘The unexcelled,’ meaning there is none higher, ‘from among all yogas’ of generation stage, meaning it is the very essence of completion stage.” Comm2 (943) has, “For whose purpose is this taught? ‘These are the unexcelled [teachings] explained by the yoginīs’; this means that what is from the yoginī tantras will be realized by yogis who are indistinguishable from buddhas and bodhisattvas.”

n.392

The reading “vajra conquering all ignorance” is supported by Comm1 (510). The Tib. root text (116b.4–5) and Comm2 (944), however, have instead “vajra conquering omniscience” (thams cad mkhyen pa rnam par rgyal ba’i rdo rje).

n.393

The Tib. (116b.5) has “in order to revive all the yoginīs, he said:” (rnal ’byor ma thams cad bslang ba’i phyir ’di skad ces bka’ stsal to/).

n.394

There are a number of readings and interpretations pertaining to this line. The one adopted here accords with Comm1 (510), which states, “ ‘Blessed One[s]’ is a vocative exclamation to the blessed ones endowed with pristine gnosis, such as Akṣobhya and the others. ‘Sons of noble family,’ I will explain the following things to you.” In the source text, however, (Hevajra 2.4.70), this line is spoken by the yoginīs, which would make more sense.

n.395

Instead of “with forms,” the Degé (117a.1) has “through ascertaining forms” (rnam par nges pas). Other versions (Y, J, K, N, C, H) have “ascertaining forms” (rnam par nges par). The translation here follows the Muktāvalī commentary on the corresponding passage in the Hevajra, which explains that “entities” are here, first and foremost, the five aggregates, which are then seen, by way of the remedy, as the five buddhas.

n.396

The translation “space” is based on the conjectured reading rikta (space), instead of rakti (passion), of the manuscripts. Rikta fits the context perfectly (since we have now moved to the element of space) and it also has the meaning of ākāśa, found in the same position in the corresponding passage in the Hevajra. The Degé (117a.6) and Comm1 (515), however, reflect the reading rakti (a corruption of rikta) of the manuscripts and both seem rather obscure.

n.397

Instead of “backbiting,” the Tib. (117a.6) has “miserliness / greed” (ser sna).

n.398

Instead of “backbiting,” the Tib. (117a.6) has “miserliness / greed” (ser sna).

n.399

Instead of “unending, ultimate bliss,” the Tib. (117a.7) has “supremely beneficial great bliss” (bde chen mchog tu phan pa nyid).

n.400

Comm1 (517) elaborates here: “The goddess asked, ‘Something with the characteristic of the nature of an atomic particle is very small. You have taught that bodhicitta, whose form is a tiny globule, and is the identity of innate joy, a single family, is the cause and basis for the birth, and the self-nature, of innumerable families. How could [all] this be contained in this [globule]?’ ”

n.401

In the Degé (117b.3–4) this verse reads “Just as many buddha realms / [Can fit] in the tiny space of a hair’s width, / Without inhabiting, crowding, or striking against [one another], / So too should this be regarded” (/skra yi khyon tsam phra ba la/ /sangs rgyas zhing khams du ma ni/ /gnas dang dog dang ’dzer min pa/ /de bzhin ’dir yang blta bya ste/).

n.402

The grammar and meaning of this passage are very unclear. The Degé (117b.3–4) has, “O deities, replete with the ten powers, / Who wish to feast in my house, / Rise! Rise! / Appear through your miraculous powers, O sons of the [buddha] families!” (/stobs bcu dag dang ldan pa’i lha/ /bzhengs shig bzhengs shig bdag gi ni/ /sdum par ston mo bzhes par ’tshal/ /rdzu ’phrul stobs kyis rigs kyi bu/).

n.403

The formula that is now being explained is rahasye parame ramye sarvātmani sadā sthitaḥ (He always abides (sadā sthitaḥ) in the supreme (parame), secret (rahasye) pleasure (ramye), which is the nature of everything (sarvātmani)).

n.404

The Tib. (117b.6) translates saṃvara as sdom pa, suggesting the “rules of conduct,” but the context seems to indicate that we could be talking here about the identity of the deity Śaṃvara and what it stands for, namely the great nondual bliss resulting from the mystical union of means and wisdom.

n.405

The Tib. (117b.6) has an extra line after this one: “Or, alternatively, as Akṣobhya” (/gzhan yang mi bskyod pa nyid dang/).

n.406

Comm1 (521) elucidates, “Since these two are included within Amoghasiddhi, when it always abides as Amoghasiddhi, it can also abide as Ratnasambhava or Amitābha.”

n.407

Comm1 (522) has “below the navel.”

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].

Noguchi, Keiya. “The Saṃpuṭodbhavatantra I-i, with special reference to the title.” Journal of Indian and Buddhist Studies 34 (2) (1986a): 125–128. [in Japanese].

Noguchi, Keiya. “The Saṃpuṭodbhavatantra and the Pi mi siang king.” Buzan Gakuho: Journal of Buzan Studies 31(1986b): 39–63. [in Japanese].

Noguchi, Keiya. “The Heruka-maṇḍala in the Saṃpuṭodbhavatantra.” Mikkyogaku Kenkyu: The Journal of Esoteric Buddhist Studies 19 (1987a): 65–86. [in Japanese].

Noguchi, Keiya. “The Vajrasattva-maṇḍala in the Saṃpuṭodbhavatantra.” The Journal of Buddhist Iconography 5 (1987b): 1–14. [in Japanese].

Noguchi, Keiya. “The Saṃpuṭodbhavatantra III-iii, with special reference to the Nairātmyā-maṇḍala.” Journal of Indian and Buddhist Studies 36 (1) (1987c): 134–136. [in Japanese].

Noguchi, Keiya. “The Nairātmyā-maṇḍala in the Saṃpuṭodbhavatantra.” Buzan Gakuho: Journal of Buzan Studies 33 (1988): 75–92. [in Japanese].

Noguchi, Keiya. “On the inserted verses among the citations from the Prajñopāyaviniścaya-siddhi IV in the Saṃpuṭodbhavatantra II-ii.” Studies on the Buddhist Sanskrit Literature, edited by the Śrāvakabhūmi Study Group and The Buddhist Tantric Texts Study Group, 1995: 141–145. Tokyo: Institute for Comprehensive Studies of Buddhism, Taisho University, 1995.

Pandey, Janardan Shastri (ed.). (1998). Yoginīsancāratantram with Nibandha of Tathāgataraksita [sic] and Upadeśānusāriṇīvyākhyā of Alakakalaśa. Rare Buddhist Texts Series 21. Sarnath: Central Institute for Higher Tibetan Studies, 1998.

Pandey, Janardan Shastri. (2002). Śrīherukābhidhānam Cakrasaṃvaratantram with the Vivṛti Commentary of Bhavabhaṭṭa. 2 vols. Rare Buddhist Texts Series 26. Sarnath: Central Institute for Higher Tibetan Studies, 2002.

Samdhong Rinpoche and Vrajvallabh Dwivedi (eds.) (1987). Guhyādi-Aṣṭasiddhi Saṅgraha. Sarnath: Central Institute for Higher Tibetan Studies, 1987.

Samdhong Rinpoche and Vrajvallabh Dwivedi (1990). Vasantatilakā of Caryāvratī Śrīkṛṣṇācārya with Commentary: Rahasyadīpikā by Vanaratna. Rare Buddhist Texts Series 7. Sarnath: Central Institute for Higher Tibetan Studies, 1990.

Samdhong Rinpoche and Vrajvallabh Dwivedi (1992). Kṛṣṇayamāritantram with Ratnāvalī Pañjikā of Kumāracandra. Rare Buddhist Texts Series 9. Sarnath: Central Institute for Higher Tibetan Studies, 1992.

Sanderson, Alexis. “The Śaiva sources of the Buddhist Tantras of Śaṃvara,” Handout 4, Trinity Term, University of Oxford, 1998.

Shastri, Hara Prasad. A Descriptive catalogue of Sanskrit manuscripts in the government collection under the care of the Asiatic Society of Bengal. Calcutta: Asiatic Society of Bengal, 1917.

Siklós, Bulcsu. The Vajrabhairava Tantras. Tibetan and Mongolian Versions, English Translation and Annotations. Buddhica Britannica Series Continua VII. Tring: Institute of Buddhist Studies, 1996.

Skorupski, Tadeusz (1996). “The Saṃpuṭa-tantra, Sanskrit and Tibetan Versions of Chapter One.” The Buddhist Forum, vol. IV: 191–244. London: School of Oriental and African Studies, 1996.

Skorupski, Tadeusz (2001). “The Saṃpuṭa-tantra, Sanskrit and Tibetan Versions of Chapter Two.” The Buddhist Forum, vol. VI: 223–269. Tring: The Institute of Buddhist Studies, 2001.

Snellgrove, D. L. (ed.). The Hevajra Tantra: A Critical Study. 2 vols. London Oriental Series, vol. 6. London: Oxford University Press, 1959.

Sugiki, Tsunehiko (2002). “A Critical Study of the Vajraḍākamahātantrarāja (I)‍—Chapter 1 and 42.” Chizan Gakuho: Journal of Chizan Studies 51: 81–115.

Sugiki, Tsunehiko (2003). “A Critical Study of the Vajraḍākamahātantrarāja (II)‍—Sacred Districts and Practices Concerned.” Chizan Gakuho: Journal of Chizan Studies 52: 53–106.

Szántó, Péter-Dániel (2012). Selected Chapters from the Catuṣpīṭhatantra. (1/2) Introductory study with the annotated translation of selected chapters. (2/2) Appendix volume with critical editions of selected chapters accompanied by Bhavabhaṭṭa’s commentary and a bibliography. (Unpublished PhD thesis at Oxford University, Oxford).

Szántó, Péter-Dániel (2013). “Before a Critical Edition of the Sampuṭa: Tibet after Empire Culture, Society and Religion between 850–1000.” Proceedings of the Seminar Held in Lumbini, Nepal, March 2011. LIRI Seminar Proceedings Series, vol. 4: 343–366. Lumbini: Lumbini International Research Institute, 2013.

Szántó, Péter-Dániel (2016). “Before a Critical Edition of the Sampuṭa.” Zentralasiatische Studien 45, pp. 397–422. Andiast: International Institute for Tibetan and Buddhist Studies, 2016.

Ui, Hakuju, et al. Tōhoku Teikoku Daigaku Hobun Gakubu hen. Zaidan Hojin Saito Hoonkai hojo (Added t.p.: A catalogue-index of the Tibetan Buddhist canons (Bkaḥ-ḥgyur and Bstan-ḥgyur). Sendai: Tōhoku Teikoku Daigaku (Tōhoku Imperial University). Showa 9 [1934].

Vanaratna. Rahasyadīpikā (see Samdhong 1990).

Verrill, Wayne. The Yogini’s Eye: Comprehensive Introduction to Buddhist Tantra. Bloomington (IN): Xlibris Corporation, 2012.

Wujastyk, Dominik. A Handlist of the Sanskrit and Prakrit Manuscripts in the Library of the Wellcome Institute for the History of Medicine. Vol. 1. London: Wellcome Institute for the History of Medicine, 1985.

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.5

Ahomukhā

’og zhal ma

འོག་ཞལ་མ།

ahomukhā

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.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.34

Bhāvikī

sgom pa ma

སྒོམ་པ་མ།

bhāvikī

g.35

Bhṛkuṭī

khro gnyer can

ཁྲོ་གཉེར་ཅན།

bhṛkuṭī

g.36

bhūcarī

sa spyod

ས་སྤྱོད།

bhūcarī

g.37

bhūmi

ས།

bhūmi

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.44

brahmanical fire

tshangs pa’i me

ཚངས་པའི་མེ།

brahmāgni

g.46

cakra

’khor lo

འཁོར་ལོ།

cakra

g.47

cakra of great bliss

bde chen ’khor lo

བདེ་ཆེན་འཁོར་ལོ།

mahāsukhacakra

g.49

Caṇḍālī

gdol ba mo
gtum mo

གདོལ་བ་མོ།
གཏུམ་མོ།

caṇḍālī

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.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.64

Cundā

skul byed ma

སྐུལ་བྱེད་མ།

cundā

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.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.74

dharma cakra

chos kyi ’khor lo

ཆོས་ཀྱི་འཁོར་ལོ།

dharmacakra

g.75

dharmadhātu

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

g.76

dharmakāya

chos kyi sku

ཆོས་ཀྱི་སྐུ།

dharmakāya

g.79

Divyā

rtse ba ma

རྩེ་བ་མ།

divyā

g.81

Drokmi Śākya Yeshé

’brog mi shAkya ye shes

འབྲོག་མི་ཤཱཀྱ་ཡེ་ཤེས།

g.84

Dveṣāvatī

skyon bral ma

སྐྱོན་བྲལ་མ།

doṣāvatī

g.88

five nectars

bdud rtsi lnga

བདུད་རྩི་ལྔ།

pañcāmṛta

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.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.109

Hetudāyikā

rgyu sbyin ma

རྒྱུ་སྦྱིན་མ།

hetudāyikā

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.113

Hṛṣṭavadanā

rangs ma’i gdong

རངས་མའི་གདོང་།

hṛṣṭavadanā

g.117

insight

shes rab

ཤེས་རབ།

prajñā

g.119

Jālandhara

dzA lan dha ra
’bar ba ’dzin

ཛཱ་ལན་དྷ་ར།
འབར་བ་འཛིན།

jālandhara

g.122

jewel family

rin chen gyi rigs

རིན་ཆེན་གྱི་རིགས།

ratnakula

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.141

khecarī

mkha’ spyod

མཁའ་སྤྱོད།

khecarī

g.143

Kośala

ko sha la
ko sha lA

ཀོ་ཤ་ལ།
ཀོ་ཤ་ལཱ།

kośala

g.146

kṣetra

zhing

ཞིང་།

kṣetra

g.148

Kulatā

ku lu tA
gu la tA

ཀུ་ལུ་ཏཱ།
གུ་ལ་ཏཱ།

kulatā

g.149

Kūrmajā

rus sbal skyes ma

རུས་སྦལ་སྐྱེས་མ།

kūrmajā

g.150

lalanā

brkyang ma

བརྐྱང་མ།

lalanā

g.153

Lampāka

lam pa ka
lam pA ka
lam bA ka

ལམ་པ་ཀ
ལམ་པཱ་ཀ
ལམ་བཱ་ཀ

lampāka

g.158

Locanā

spyan
spyan ma

སྤྱན།
སྤྱན་མ།

locanā

g.160

lotus

pad+ma

པདྨ།

padma

g.161

lotus family

pad+ma’i rigs

པདྨའི་རིགས།

padmakula

g.165

mahāmudrā

phyag rgya chen po

ཕྱག་རྒྱ་ཆེན་པོ།

mahāmudrā

g.167

Mahāsukha

bde chen
bde ba chen po

བདེ་ཆེན།
བདེ་བ་ཆེན་པོ།

mahāsukha

g.169

Mahāviṣṭā

’jug ma
’jug ma chen mo

འཇུག་མ།
འཇུག་མ་ཆེན་མོ།

viṣṭā
mahāviṣṭā

g.170

Mālava

mA la ba

མཱ་ལ་བ།

mālava

g.171

Malaya

mA la ya

མཱ་ལ་ཡ།

malaya

g.172

Māmakī

mA ma kI

མཱ་མ་ཀཱི།

māmakī

g.179

Maru

ma ru

མ་རུ།

maru

g.180

Mātarā

ma mo

མ་མོ།

mātarā

g.183

melāpaka

’du ba

འདུ་བ།

melāpaka

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.194

nirmāṇa cakra

sprul pa’i ’khor lo

སྤྲུལ་པའི་འཁོར་ལོ།

nirmāṇacakra

g.195

nirmāṇakāya

sprul pa’i sku

སྤྲུལ་པའི་སྐུ།

nirmāṇakāya

g.197

Oḍra

o dra
o Di

ཨོ་དྲ།
ཨོ་ཌི།

oḍra

g.200

Padmanarteśvara

pad+ma gar dbang

པདྨ་གར་དབང་།

padmanarteśvara

g.204

Pāṇḍaravāsinī

gos dkar mo

གོས་དཀར་མོ།

pāṇḍaravāsinī

g.206

Parṇaśavarī

ri khrod ma shing lo can

རི་ཁྲོད་མ་ཤིང་ལོ་ཅན།

parṇaśavarī
parṇaśāvarī

g.209

Pāvakī

’tshed pa ma

འཚེད་པ་མ།

pāvakī

g.211

pīlava

’thung gcod

འཐུང་གཅོད།

pīlava

g.212

pīṭha

gnas

གནས།

pīṭha

g.216

Pramāṇā

tshad ma

ཚད་མ།

pramāṇā

g.219

Premaṇī

sdu gu ma

སྡུ་གུ་མ།

premaṇī

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.223

principle

de nyid

དེ་ཉིད།

tattva

g.228

queen

btsun mo

བཙུན་མོ།

yoṣitā

g.231

rajas

rdul

རྡུལ།

rajas

g.233

Rāmeśvara

dga’ ba’i dbang phyug

དགའ་བའི་དབང་ཕྱུག

rāmeśvara

g.234

rasanā

ro ma

རོ་མ།

rasanā

g.240

sage

drang srong

དྲང་སྲོང་།

ṛṣi

g.243

Sāmānyā

spyi ma

སྤྱི་མ།

sāmānyā

g.244

samaya

dam tshig

དམ་ཚིག

samaya

g.245

samayasattva

dam tshig sems dpa

དམ་ཚིག་སེམས་དཔ།

samayasattva

g.246

sambhoga cakra

longs spyod ’khor lo

ལོངས་སྤྱོད་འཁོར་ལོ།

sambhogacakra

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.251

Śaṃvarī

sdom pa ma

སྡོམ་པ་མ།

śaṃvarī

g.253

sattvam

snying stobs

སྙིང་སྟོབས།

sattva

g.255

Sauraṣṭra

sau rASh+Ta

སཽ་རཱཥྚ།

sauraṣṭra
saurāṣṭra

g.256

Śavarī

ri khrod ma

རི་ཁྲོད་མ།

śavarī

g.258

Sekā

dbang ma

དབང་མ།

sekā

g.259

self-consecration

rang byin blabs pa

རང་བྱིན་བླབས་པ།

svādhiṣṭhāna

g.261

sexual play

kun du ru

ཀུན་དུ་རུ།

kundura
kunduru

g.263

Siddhā

shin tu grub ma

ཤིན་ཏུ་གྲུབ་མ།

susiddhā

g.267

Sindhu

sin dhu

སིན་དྷུ།

sindhu

g.268

Śītadā

bsil sbyin ma

བསིལ་སྦྱིན་མ།

śītadā

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.275

sruk ladle

dgang gzar

དགང་གཟར།

sruc

g.276

sruva ladle

blugs gzar

བླུགས་གཟར།

sruva

g.279

subtle channel

rtsa

རྩ།

nāḍī

g.281

Sūkṣmarūpā

phra gzugs ma

ཕྲ་གཟུགས་མ།

sūkṣmarūpā

g.283

Sumanā

yid bzang ma

ཡིད་བཟང་མ།

sumanā

g.285

Suvarṇadvīpa

gser gling

གསེར་གླིང་།

suvarṇadvīpa

g.287

Svarūpiṇī

shin tu gzugs can

ཤིན་ཏུ་གཟུགས་ཅན།

svarūpiṇī

g.288

tamas

mun pa

མུན་པ།

tamas

g.290

Tārā

sgrol ma

སྒྲོལ་མ།

tārā

g.291

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

g.293

tilaka

thig le

ཐིག་ལེ།

tilaka

g.294

Tilakā

thig le

ཐིག་ལེ།

tilakā

g.297

Triśakuni

tri sha ku ni
tri sha ku ne

ཏྲི་ཤ་ཀུ་ནི།
ཏྲི་ཤ་ཀུ་ནེ།

triśakuni
triśaṅkuni

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.306

Uṣmā

tsha ba ma

ཚ་བ་མ།

uṣmā

g.307

vaḍabāgni

rgod ma’i me

རྒོད་མའི་མེ།

vaḍabāgni

g.309

Vairambha

rtsom chen

རྩོམ་ཆེན།

vairambha
vairambhaka

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.318

Vajraḍāka

rdo rje mkha’ ’gro

རྡོ་རྗེ་མཁའ་འགྲོ།

vajraḍāka

g.322

Vajragarbha

rdo rje snying po

རྡོ་རྗེ་སྙིང་པོ།

vajragarbha

g.337

Vajrasattva

rdo rje sems dpa’

རྡོ་རྗེ་སེམས་དཔའ།

vajrasattva

g.346

vajrin

rdo rje can

རྡོ་རྗེ་ཅན།

vajrin

g.349

Vāmā

g.yon pa ma

གཡོན་པ་མ།

vāmā

g.350

Vāmanī

thung ngu ma

ཐུང་ངུ་མ།

vāmanī

g.354

Vasanta

dpyid

དཔྱིད།

vasanta

g.358

vidyā

rig ma

རིག་མ།

vidyā

g.367

Viyogā

sbyor bral ma

སྦྱོར་བྲལ་མ།

viyogā

g.368

wisdom consort

rig ma
shes rab

རིག་མ།
ཤེས་རབ།

vidyā
prajñā

g.369

womb

skye gnas

སྐྱེ་གནས།

yoni

Emergence from Sampuṭa Chapter 6

Toh 381

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Manuscripts (root text):

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

Critical apparatus

Emergence from Sampuṭa
Chapter 6