Emergence from Sampuṭa
Chapter 8
Toh 381
Degé Kangyur, vol. 79 (rgyud ’bum, ga), folios 73.b–158.b
- Gayādhara
- Drokmi Śākya Yeshé
Imprint
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha.
First published 2020
Current version v 1.12.11 (2024)
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Table of Contents
Summary
The tantra Emergence from Sampuṭa is an all-inclusive compendium of Buddhist theory and practice as taught in the two higher divisions of the Yoga class of tantras, the “higher” (uttara) and the “highest” (niruttara), or, following the popular Tibetan classification, the Father and the Mother tantras. Dating probably to the end of the tenth century, the bulk of the tantra consists of a variety of earlier material, stretching back in time and in the doxographical hierarchy to the Guhyasamāja, a text traditionally regarded as the first tantra in the Father group. Drawing from about sixteen well-known and important works, including the most seminal of the Father and Mother tantras, it serves as a digest of this entire group, treating virtually every aspect of advanced tantric theory and practice. It has thus always occupied a prominent position among canonical works of its class, remaining to this day a rich source of quotations for Tibetan exegetes.
Acknowledgements
This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical prepared the Sanskrit edition, translated the text into English, and wrote the introduction. James Gentry then compared the translation against the Tibetan root text, the Sampuṭodbhava Tantra commentaries found in the Tengyur, and Wiesiek’s Sanskrit edition, and edited the translation. Dharmachakra is indebted to Dr. Péter Szántó for his help in obtaining facsimiles of some manuscripts and other helpful materials.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Work on this translation was made possible by the generosity of a sponsor who wishes to remain anonymous, and who adds the following dedication: May all the sufferings and fears of mother sentient beings be pacified swiftly by the power of the truth of the Triple Gem.
Text Body
Emergence from Sampuṭa
Chapter 8
Part 1
Vajragarbha said:
The Blessed One said:
“ ‘Hūṁ hūṁ hūṁ! Ho ho ho!’ {8.1.31}
“He should recite further:
“Oṁ, the vajra sound of phenomena! Spreading and reverberating! You reach all the buddhafields. Your nature is the sound of the perfection of wisdom. You delight the heart of Vajrasattva. Hūṁ hūṁ hūṁ! Ho ho ho! Svāhā!840 {8.1.33}
“And further:
“Oṁ, please stand by the vajra pledge to bring about the realization of all the tathāgatas! I uphold you. Hiḥ hi hi hi hi! Hūṁ hūṁ hūṁ! Phaṭ! Svāhā!841 {8.1.34}
This concludes the first part of the eighth chapter on the principles of the bell.
Part 2
“The mantra to recite is:
“Oṁ, stage by stage, I will attain the great knowledge of all the buddhas. Hūṁ hūṁ hūṁ! Ho ho ho! Aḥ! Svāhā!850 {8.2.19}
This concludes the second part of the eighth chapter on mantra recitation and visualization.
Part 3
[Vajragarbha said:]
[The Blessed One said:]
“Therefore, having become the nature of gnosis,892 the wise practitioner should perform the rites with his mind blazing brightly like a lamp.893 {8.3.42}
[The goddess asked],899 “Venerable One! How is the [mundane]900 consciousness differentiated?”901 {8.3.45}
The Blessed One said:
This concludes the third part of the eighth chapter, called “The Rejection of the Knowledge of Non-Buddhists.”
Part 4
“The mantra of Vajrasattva meant for recitation is:
“Oṁ āḥ hūṁ hūṁ svāhā! {8.4.2}
“As for the mantras of Locanā, and so forth, the mantra practitioner should recite them as specified before. {8.4.5}
“These are the mantras of Vajrasattva [and his retinue]. {8.4.7}
“Oṁ hrīḥ svāhā! {8.4.8}
“Oṁ, you are the vajra secrecy, the supreme mistress of the siddhas, holding a skull cup and a rosary, fond of blood and dwelling in a charnel ground! Hūṁ phaṭ! Svāhā!910 {8.4.9}
“Oṁ, you are a vajra-fierce goddess, the holder of a khaṭvāṅga, the great holder of a vajra scepter, one with a skull cup, a rosary, and a diadem! Summon them, summon! Pull at the hearts of all mischief-makers! Rulu rulu! Bhyo, hūṁ phaṭ!911 {8.4.10} [F.149.a]
“The mantra of Pramohā is:
“Oṁ, the unconquerable vajra goddess, ultimately secret, adorned with a skull cup and a rosary! You bewilder all the evil ones! Dear one, please come, come! The venerable, secret vajra goddess! One of many different garbs! You who ward off all the evil ones! Hūṁ phaṭ!912 {8.4.11}
“Oṁ, Vajravetālī, kha kha, devour, devour all the evil ones! You who wear strange clothes and are adorned with unusual ornaments! Kill, kill! Burn, burn! Cook, cook! Do not tarry, do not tarry! Remember your pledge! Enter into the center of the maṇḍala! Rouse everybody! Hūṁ hūṁ phaṭ!913 {8.4.12}
“Oṁ, come, come! O venerable, secret vajra goddess! One of many different garbs! Nourished by all the tathāgatas! Remember your pledge! Kill, kill! Be passionate, be! Impassion, impassion! Fulfill the wishes, fulfill! Possess all beings, possess! Dance, dance! Cause others to dance, cause! Haḥ, ha ha ha ha, hūṁ hūṁ, phaṭ!914 {8.4.13}
“Oṁ, the best among vajra spears! Split, split! Tug at the hearts of all the evil ones, tug! Kill, kill! Burn, burn! Grind, grind! Murder, murder! Do not tarry, do not tarry! Remember your pledge! Hūṁ hūṁ, phaṭ!915 {8.4.14}
“Oṁ, great vajra goddess! Haṁ haṁ haṁ haṁ, haḥ! Rulu rulu! Bhyo, hūṁ phaṭ! Devour all the evil ones! Grind their hearts! Hūṁ phaṭ svāhā!916 {8.4.15}
“The mantra of Herukasaṃnibhā is:
“Each of these mantras should have svāhā added at the end.928 These were the mantras of Heruka and his retinue. {8.4.19}
“These are the mantras of Nairātmyā and her retinue. {8.4.24}
“The mantra of the two-armed Heruka, “one fond of charnel grounds,” is:
“Oṁ, glorious He-he-ru-ru-ka-vajra! One surrounded by a multitude of ḍākinīs! Hūṁ hūṁ hūṁ, phaṭ, svāhā!941
“Oṁ, glorious Herukavajra! The crusher of all the evil ones by means of the pledge mudrā! Hūṁ,942 phaṭ, svāhā!943
“Of Heruka the “the king of spells”:
“Oṁ hrīḥ ha ha hūṁ hūṁ phaṭ! {8.4.27}
“These are the mantras invoking the blessings of Heruka. {8.4.28}
“The heart mantra of Mārīcī is:
“Oṁ, svāhā to Mārīcī!945
“The subsidiary heart mantra of Mārīcī is:
“The mantra of Parṇaśāvarī is:
“Oṁ, demoness Parṇaśavarī! The appeaser of all pestilence! Hūṁ hūṁ! You with a big belly! Phaṭ!948 {8.4.31}
“The following mantras are very effective during the practice of Amoghasiddhi:
“The oblation offering mantra of Vajraḍākinī is:
“Oṁ, Vajraḍākinī!955 Take this oblation, take! Hūṁ phaṭ!956 Oṁ, jaḥ hūṁ vaṁ hoḥ! You are the pledge! One to behold! Hoḥ!957 {8.4.33}
“One should offer oblation while reciting this mantra three, four, or five times. {8.4.34}
“Oṁ, kha kha, devour, devour! All yakṣas, rākṣasas, bhūtas, pretas, piśācas, unmādas, apasmāras, ḍākas, ḍākinīs, and the rest, please take this oblation! Guard the samaya and grant me all accomplishments! Hūṁ hūṁ phaṭ svāhā!958 {8.4.35}
“The consecration mantra is:
“The mantra for the purification of the ground is:
“Oṁ āḥ hūṁ! Purify, purify! Protect, protect! Hūṁ phaṭ!960 {8.4.37}
“And further:
“Please strike, kill, haul them over, and make them dance!”966
“With the last mantra in the center, these are the mantras of Jñānaḍākinī and her retinue. {8.4.41}
“The mantra of the welcome offering is:
“Oṁ jaḥ hūṁ vaṁ hoḥ khaṁ raṁ! {8.4.42}
“The mantra for cleansing the feet is:
“Oṁ khaṁ nī rī hūṁ khaḥ!978 {8.4.43}
“The mantra of perfume, food items, and other offerings is:
“Oṁ dhvaṁ dhvaṁ! {8.4.44}
“The mantra of the Great Seal is:
“Oṁ ha ho hrīḥ svāhā! {8.4.45}
“The mantra to be placed on the six limbs is:
“Ha hi hu980 he ho haṁ!” {8.4.47}
Colophon
Tibetan Colophon
This king of tantras was translated by the paṇḍita Gayādhara and the great personage Drokmi Śākya Yeshé. Based on this, the venerable omniscient Butön subsequently [re-]wrote it by filling in the gaps and expertly revising it in consultation with Indian manuscripts of the basic text and commentaries.