co.

Table of Contents

s.

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.

ac.

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.

Text Body

The Translation
The Foundation of All Tantras, the Great Sovereign Compendium
Emergence from Sampuṭa
8.

Chapter 8

Part 1

“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}
8.­4
“On the central prong of the vajra scepter is Lord Vairocana;
On the eastern, Akṣobhya himself.
Ratnasambhava is on the southern prong,
Whereas Amitābha should be visualized on the western. {8.1.4}
8.­5
“On the northern prong there is Amoghasiddhi‍—
These are the main deities on the five prongs.
On the lotus below one should install, in their allotted places,
The eight bodhisattvas representing the eight ancillary aspects of awakening: {8.1.5}
8.­6
“Padmapāṇi (Avalokiteśvara), Maitreya,
Gaganagañja (Ākāśagarbha), Samantabhadra,
The lord of yakṣas (Vajrapāṇi), Mañjuśrī,
Sarvanivaraṇaviṣkambhin, and Kṣitigarbha. {8.1.6}
8.­7
“One should distribute these eight principal deities
In their respective places.
The wisdom deity is nestled
In the center,820 the place of origin of the thirteen deities.821 {8.1.7}
8.­8
“On the other lotus petals one should add
The following eight goddesses in their respective places:
The four goddesses beginning with Vajrāṅkuśī822 in the cardinal directions,
And the other cavorting ladies in the intermediate directions. {8.1.8}
8.­9
“On the five prongs of the vajra scepter there are five ḍākinīs:
On the central one, there is the eponymous jñānasattva‍—Jñānaḍākinī;
On the eastern, there is Vajraḍākinī;
On the northern, there is the one called Ghorī; {8.1.9}
8.­10
“On the western one, there is Vetālī;
And Caṇḍālī is the goddess on the southern prong.
The wise practitioner should know
These deities to be the principles of the vajra. {8.1.10}
8.­11
“Since the principles of the vajra are present
As the nature of the vajra within one’s own mind,
The practitioners, by employing the vajra scepters,
Can bring on the realization of the vajra mind. {8.1.11}
8.­12
“He should firmly ascertain823 that vajra is purity; [F.144.b]
This vajra [mind] is construed as identical with phenomena.
Vajra is all of these principles,
And it extends also to ritual action. {8.1.12}
8.­13
“The vajra scepter, by emitting light,
Delivers beings from saṃsāra.
He who knows the method can use it
In the acts of summoning and paralyzing. {8.1.13}
8.­14
“Just as the afflictions are likened to darkness,
So does gnosis accord with a lamp.
Should he destroy the afflictions with the vajra of gnosis,
He will attain the dimension of light. {8.1.14}
8.­15
“Everything that is accomplished with the vajra
Is taught to be the nature of vajra.
Vajra is the essence of phenomena;
Vajra is being concerned with liberation. {8.1.15}
8.­16
“By mounting the vajra onto the lotus824
He will realize the nature of reality in its entirety.
By submerging the vajra in the lotus,825
The wise practitioner will succeed. {8.1.16}
8.­17
“Listen, O King Vajradhara,826 about
The characteristics of the vajra bell.827
All the deities listen to the bells,
Whose very nature is to sound wisdom.828 {8.1.17}
8.­18
“The bell should be clearly understood as consisting of three parts.
It is adorned with a girding band;
It is as tranquil as the blossoms of blue or white lotuses,
And arrayed with jewels and lotus flowers.829 {8.1.18}
8.­19
“[On the nine-pronged vajra handle] there are eight deities
In the cardinal and intermediate directions, with the Buddha830 as the ninth in the center.
As there are nine deities, and so forth,831
He should consecrate the prongs with these nine. {8.1.19}
8.­20
“Eight of the prongs emerge from the mouth of a sea monster
And are each situated on light rays and a moon.
This is the vajra scepter of wisdom that liberates the world;832
It is called ‘The Nine Prongs.’ {8.1.20}
8.­21
“Established as the seat of awakening,
It is present throughout the reaches of space,
With all the infinite world spheres
Throughout the ten directions being fields of knowledge. {8.1.21}
8.­22
“[On the petals of the lotus at the top of the bell],833
In the eight directions, eight goddesses are famed to reside.
They arise from their respective seed syllables
And are each placed in one of the eight sectors. {8.1.22}
8.­23
“On the eastern petal there is Tāriṇī;
On the northern, there is Pāṇḍarā.
On the western, there is Māmakī,
And on the southern, there is Buddhalocanā. {8.1.23}
8.­24
“The intermediate directions are occupied by Sauvarṇā,
Madhurā, Kānti, and Vajramālā‍—the four of them.
Inside they are like space,
And outwardly they are receptacles of beauty and radiance. {8.1.24}
8.­25
“They each arise from a lotus in full bloom. [F.145.a]
[Inside the bell,] resembling a vase of wisdom ambrosia,
Is the place of formless existence.
In the center of this place of wisdom ambrosia is the mind.834 {8.1.25}
8.­26
“The bell is the goddess Prajñāpāramitā,
Beautiful in form and endowed with qualities.
As for the vajra [prongs] above the lotus,
He should visualize there the set of deities as before. {8.1.26}
8.­27
“The middle part835 is called ‘the staff of gnosis’‍—
There takes place all emanating and absorbing.
He should cause the bell clapper to swing in the eight directions,
Employing the visualization of the vowels and consonants. {8.1.27}
8.­28
“Through this method involving the vowels and the consonants
He can cut through all of saṃsāric existence.
The vajra scepter and bell are means,
And as means, they are in the middle.836 {8.1.28}
8.­29
“Stretching out both hands, he should, in this ritual,
Perform the gesture of ‘the turning of the lotus’837 five times.
On his right palm he should visualize the sun,
And on his left, the moon. {8.1.29}
8.­30
“As the skillful means for embodied beings,
He should visualize his chosen deity.
The wise practitioner should raise up838 the vajra scepter
And then place it upon the bell. {8.1.30}
8.­31
“He should chant the syllable hūṁ
And delight all the buddhas by singing:
“ ‘Adorned by the raised vajra scepter,
Delusional beings are liberated.
As the fruition of liberation through Dharma,
One holds the pleasing vajra scepter.839
8.­32

“ ‘Hūṁ hūṁ hūṁ! Ho ho ho!’ {8.1.31}

“When sounding the wisdom and the means (i.e., the bell and the vajra scepter)
The wisdom and the means consist of his hands. {8.1.32}
8.­33

“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}

8.­34

“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}

8.­35
“By the Dharma of wisdom and means
All living beings are awakened.
He should sound the bell in order to awaken to buddhahood
Those beings wallowing in the swamp of unknowing. {8.1.35}
8.­36
“He should truly grasp the vajra scepter,
And truly sound the bell.
Being a practitioner, he should work for the benefit of beings,
Following the procedure of wisdom and means. {8.1.36}
8.­37
“The bell of the practitioner who does not have
This truth in his heart842 sounds like an elephant bell.
The accomplishment of someone who does not
Possess the truth of yoga appears to be far off.” {8.1.37} [F.145.b]
8.­38

This concludes the first part of the eighth chapter on the principles of the bell.

Part 2

8.­39
“Listen, Vajragarbha, as is proper,
About the characteristics of a rosary,
By the correct application of which,
One will succeed without doubt. {8.2.1}
8.­40
“Crystal, pearl,
Bone,843 or another white material
Are the characteristics of a rosary
Particularly suited for rites of appeasement. {8.2.2}
8.­41
“Gold, silver, or copper,
And, in particular, lotus seeds,
Are regarded by a wise practitioner
As the rosary materials for rites of enriching. {8.2.3}
8.­42
“Saffron, sandalwood, and similar substances,
Or any especially fragrant materials,
Should be used for making beads
Famed to be effective in rites of enthralling. {8.2.4}
8.­43
“Rudrākṣa seeds, soapberry seeds,
And human bone
Should be used in violent rites,
As they are famed to be effective in assaulting. {8.2.5}
8.­44
“The seeds of lucky bean tree can be used in all rites‍—
Pacifying, enriching, enthralling, and assaulting.
For the accomplishment of the mantra the number of beads should be fifty;
In rites of enthralling, it should be half of that. {8.2.6}
8.­45
“For rites of pacifying, there should be one hundred beads;
In rites of enriching, one hundred and eight.
In rites of assaulting, there should be sixty‍—
These are the numbers used in specific rites. {8.2.7}
8.­46
“One should prepare a rosary and other implements
According to the type of ritual being performed.
With eight deities in the cardinal and intermediary directions,
And the Buddha being the ninth in the center, {8.2.8}
8.­47
“One should install the nine deities
In the nine-threaded cord of the nine deities, and so forth.
All of the beads are arhats‍—
They should be threaded above the stūpa-bead. {8.2.9}
8.­48
“The stūpa-bead is regarded as the beholder of phenomena,
And the beads above it, the sphere of phenomena.844
One should visualize on the palm of one’s [right] hand a sun disk
With the first vowel, a, and so forth. {8.2.10}
8.­49
“If one is a practitioner, he should visualize in the center of the [left] hand
The syllable of ambrosia, a,
With a white central part,
Radiating multiple rays of light.845 {8.2.11}
8.­50
“He should visualize the fingers of the right hand as the prongs of a vajra scepter,
And the fingers of the left as lotus petals.
He should join the lotus with the vajra to form a hemisphere,
And place the rosary in the center. {8.2.12}
8.­51
“He should visualize this as completely real,846
And consecrate the rosary in this way.
Afterward, the mantra practitioner should recite the mantras,
According to the specifics of how to use his fingers, and so forth. {8.2.13} [F.146.a]
8.­52
“The [left] hand then also becomes vajra,
Assuming the nature of nonduality of the vajra.847
In rites of pacifying he should use the index finger;
In those of enriching, he employs the principle of the middle finger. {8.2.14}
8.­53
“The ring finger is said to be used in rites of enthralling,
And the little finger in rites of assaulting.
The thumb is used to form a vajra hook
With the power to summon the deities. {8.2.15}
8.­54
“By reciting and meditating with focus,
He will succeed without a doubt.
When the practitioner does not possess suchness,
His mantra recitation and meditation will be, likewise, without suchness. {8.2.16}
8.­55
“He will lack the principles of the vajra scepter and bell,
And likewise will not give rise to the principle of gesture.
However, once the practitioner attains suchness,848
He will be able to manifest all principles. {8.2.17}
8.­56
“Since suchness is the cause of all syllables,
It is also the essence of mantras with exquisite forms.
Thus by counting the mantras that are meant to be counted,
He will realize the essence of the yoginīs.849 {8.2.18}
8.­57

“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}

8.­58
“By reciting these mantras that purify through the principle of the rosary,
He will accomplish whatever he desires.
The rites rooted in suchness will be successful.
But if suchness is not fully manifested, success will be far off. {8.2.20}
8.­59
“Listen well, O [Vajragarbha], one of great knowledge,
As this is particularly about the essential reality of wisdom.
Fully collected, he should offer a gaṇacakra feast,
Assuming, as the mental categories go, the mind of sameness.851 {8.2.21}
8.­60
“He should visualize, transformed from the seed syllable of gnosis
Placed in the center of a moon disk,
[Vairocana], white in color
And sitting on a lotus throne. {8.2.22}
8.­61
“He has two arms and sits in the sattvaparyaṅka posture;
He is adorned with all kinds of jewelry.
His consort, the great seal,
Is held to his heart with his two hands. {8.2.23}
8.­62
“Brilliantly white and very beautiful,
She resembles the noble lord Vairocana.
With clouds composed of buddhas852 flashing forth,
He is surrounded on all sides by multicolored light. {8.2.24}
8.­63
“Simultaneously, he should recite the mantra
Following the right procedure, which involves
Turning the rosary with either the left or the right hand.853
This will please the ḍākinīs. {8.2.25}
8.­64
“The seeds of vowels and consonants
Are threaded on the thread whose principle is the syllable hūṁ. [F.146.b]
Should the practitioner visualize this seed syllable [of Vairocana],
He will swiftly attain buddhahood.” {8.2.26}
8.­65

This concludes the second part of the eighth chapter on mantra recitation and visualization.

Part 3

8.­66
“Listen Vajragarbha, as is proper, to the explanation
Of the practice of consciousness transference.
I will teach you about the beautiful destiny
Arrived at through the auspicious path of practitioners. {8.3.1}
“I want to hear it, O master of gnosis!
What are the nine gates?
What are the good qualities and faults,
According to the classification of the gates of consciousness?” {8.3.2}
8.­68

[The Blessed One said:]

“Listen about the proper method,
Which is to be relied upon at the time of passing away.
When the path854 is right, one will reach a pleasant destiny;
The wrong path will lead to unfavorable forms of existence.855 {8.3.3}
8.­69
“The nine gates are specified as
The ‘drop’ between the eyebrows, the navel,
The fontanelle above,856 the eyes, the nostrils and so forth,857 the ears,
And the gates for passing water and for evacuation.858 {8.3.4}
8.­70
“The gate at the navel leads to the gods’ realm of desire.
By leaving through the ‘drop,’ one will enter the realm of form.
The ‘above’ gate leads to still higher destinies.
These three gates have been proclaimed as leading to higher destinies. {8.3.5}
8.­71
“The realm of yakṣas is entered through the nostrils;
That of the divine siddhas, through the ears.
The consciousness that escapes through the eyes
Will proceed to the realm of humans. {8.3.6}
8.­72
“The gate of existence, the mouth, leads to the realm of hungry ghosts,
While the urinary passage leads to the animal realm.
When the gate is the anus, the destiny is hell with its eight divisions.
So are described, O sons of noble family, the passages into different existences.859 {8.3.7}
8.­73
“Since the emergence of the different saṃsāric destinations
Happens according to the specificities of the gates,
The practitioners must focus [at the time of death]
On the type of gate they are going to pass through. {8.3.8}
8.­74
“When the time of death arrives,
A sign of death will be perceived.
It is best to practice transference
Before the separation of body and mind is caused by old age, and so forth.860 {8.3.9}
8.­75
“To start, one should block all the gates
By performing the breath retention called kumbhaka.
The visualization involves five syllables placed inside the subtle channels,
[Each of the syllables blocking one of] the five gate-orifices.861 {8.3.10}
8.­76
“The seed syllable at the gate below them
Should be white as the element water.862
The seed syllable of fire at the urethral and anal gates
Should be visualized as blazing like fire.863 {8.3.11}
8.­77
“One should do this visualization with complete collectedness
While performing the same breathing as mentioned before.864 [F.147.a]
One’s body is visualized as being the color of the element wind,
And the consciousness as being the maṇḍala of wind.865 {8.3.12}
8.­78
“The roots of the seed syllable of wind (yūṁ)
Are rooted in the edges of the wind below.866
One should pull [the consciousness] with the visualized syllables,
Each joined with the ‘sound’ (u) and the anunāsika.867 {8.3.13}
8.­79
“One should attach the hook of Ghorā (kṣuṁ),
And so forth, to the syllable of Vajrī (suṁ).
One should imagine Ghorā pulling [the consciousness]
Through the twenty-four places in the ten directions.868 {8.3.14}
8.­80
“It should be drawn upward from its resting place, one step at a time,
Through the nine junctures, until it reaches the top point (i.e., the fontanelle).869
With the seed syllable at the tuft of ūrṇā,870
One should purify the syllable(s) of the body.871 {8.3.15}
8.­81
“One should pronounce, with a terrible sound (i),
The final syllable of the eight (ha).
It should be joined with the half-syllable
Of the first ferocious letter of the first ferocious group (k).872 {8.3.16}
8.­82
“One should propel [the consciousness with]
The wind-syllable below by repeating the sound (hik).873
Joined with the syllable of wind (yuṁ)
As the maṇḍala of wind, {8.3.17}
8.­83
“The consciousness should be propelled upward
Through the twenty-four places, higher and higher.874
If the practitioner should start greying,
He should consume the ‘upper letter.’875 {8.3.18}
8.­84
“When the consciousness reaches the highest
Of the nine junctions, it suddenly escapes upward.876
Even if one has killed a god877 or a brahmin,
Or committed one of the five sins of instant retribution, {8.3.19}
8.­85
“Engaged in stealing, or indulged in the pleasures of the senses,
One will be liberated by this method.
Untainted by past sins, one will be far removed
From the shortcomings of cyclic existence. {8.3.20}
8.­86
“Just as the beauty of a lotus,
Growing out of mud, is completely immaculate,
So will the wisdom-body be, through one’s own will,
When propelled from bodies of mud and the like. {8.3.21}
8.­87
“The transference can be performed only when the time has arrived;
Otherwise it is equal to the slaying of a god.
Therefore the wise practitioner should commence
This practice only when the body has manifested signs of death. {8.3.22}
8.­88
“Listen, Vajra,878 about this practice particularly important to accomplish,
Explained in conformity with the truth.
One should visualize, with the mind in the state of equanimity
And with all the characteristics as previously described, {8.3.23}
8.­89
“In one’s heart, in the center of the maṇḍala,879
The syllable of the five buddhas.880
Bright as the sun, it emits light rays
Whose nature is reflected by the mind.881 {8.3.24} [F.147.b]
8.­90
“Following the previous instructions on emptiness
And the accompanying characteristics,882
One should break up all forms, and so forth,
With the mind abiding as the syllable hūṁ. {8.3.25}
8.­91
“From this seed syllable one generates
The form of the deity in the center of a moon disk,
Sitting on a lotus seat‍—one should thus
Visualize oneself as Jñānaḍākinī. {8.3.26}
8.­92
“She has three faces and six arms.
Each face has three eyes and each head is adorned with a diadem.
She displays the sentiments of mirth, anger, and erotic love,
And is adorned with all types of jewelry. {8.3.27}
8.­93
“Her color is white like jasmine flowers or the moon,
And she is dressed in very beautiful clothes.
She sits in the sattvaparyaṅka posture
Surrounded by clouds of buddhas flashing rays of light. {8.3.28}
8.­94
“In her first [right] hand she holds an arrow,
And in the second, a goad.
In her third hand, she brandishes a vajra scepter.
With her first left hand she makes a threatening gesture and holds a noose. {8.3.29}
8.­95
“In the second, she holds a wish-fulfilling creeper;
With the third, she raises a bow nocked with an arrow.
Around her there are multiple halos of light.
One should visualize all this with the breath unmoving.883 {8.3.30}
8.­96
“One should then place the letters on her body,
Forming with them the eight seed syllables,
Just as such syllables are formed‍—
Through combining the vowels and the consonants. {8.3.31}
8.­97
“All of them are white
And suffused with moonlight.
In her heart, on a lotus in the center of a plantain flower,
One should place the universe. {8.3.32}
8.­98
“In its center one should visualize
The consciousness combined with gnosis.884
Unwavering and untroubled,885
One should meditate merging with the essence.886 {8.3.33}
8.­99
“Then the wise practitioner should observe
The external practices related to
Reading the thoughts of others in different places,
By employing the mind as the maṇḍala of wind.887 {8.3.34}
8.­100
“In the center of the maṇḍala of wind is the maṇḍala of fire.
In the center of the maṇḍala of fire is a sun disk.
It is decked with the vowels and the consonants, which transform into
A sun and a moon respectively, with a red seed syllable between them.888 {8.3.35}
8.­101
“It is particularly recommended that the practitioner
Combines the recitation of the mantra with exhaling and inhaling.
With the outgoing breath he should strike the target
In the center of his body with the syllable of gnosis (hūṁ).889 {8.3.36}
8.­102
“When inhaling, the one reciting the mantra
In combination with exhaling and inhaling
Should strike, as if with a flower,
The gnosis at his heart. {8.3.37} [F.148.a]
8.­103
“By reciting in combination with exhalation and inhalation,
The practitioner externalizes his nature.890
He should observe the characteristics of exhalation,
And observe the characteristics of inhalation. {8.3.38}
8.­104
“This practice of exhaling and inhaling
Involves the cultivation of the state of equality.
Through merging thus with the essence while fully collected,
He will reach accomplishment, there is no doubt. {8.3.39}
8.­105
“Then the external bodies of others will become
The practitioner’s own magical manifestation.891
Reading the thoughts of others,
The wise one will be able to reveal them. {8.3.40}
8.­106
“If, with his mind fully immersed
In the visualization and recitation as specified,
He thinks of positive migrations,
This will be achieved without doubt. {8.3.41}
8.­107

“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}

8.­108
“The suchness as experienced by hearers, and so forth,
Has been skillfully presented and explained.894
Having first, as a listener, stabilized the crystal-like mind
Until it blazes forth like a lamp, {8.3.43}
8.­109
“He should observe895 his every conceptual elaboration
Until conceptuality becomes nonconceptual.896
Relying897 thus on the method of the innate nature,
He should completely discard all concepts.”898 {8.3.44}
8.­110

[The goddess asked],899 “Venerable One! How is the [mundane]900 consciousness differentiated?”901 {8.3.45}

The Blessed One said:

8.­111
“Consciousness is said to be fivefold: {8.3.46}
“(1) The secret902 mirror-consciousness of the gods,
(2) The anger-consciousness of the demigods,
(3) The wretched903 consciousness of the hungry spirits,
(4) The ‘screaming in fear’ consciousness of hell beings, {8.3.47}
8.­112
“And (5) the deluded consciousness of animals.
Inanimate objects and the like do not possess consciousness.904
So is the consciousness taught following this fivefold division. {8.3.48}
8.­113
“The immature consciousness of dumb beings
Who are obscured by dullness
May be elevated in its essence
Thanks to the excellence of yoga treatises.905 {8.3.49}
8.­114
“It is once in a thousand million lifetimes
That, because of me, one becomes inspired by gnosis. [F.148.b]
Therefore the wise one should generate faith with ardor
And diligently study yoga treatises.906 {8.3.50}
8.­115
“The words, and so forth, of the outer treatises
Are like the makeup of a dancer.
He should therefore strive to attain fulfilment and liberation
Through pursuing the teachings of yoga tantra. {8.3.51}
8.­116
“Yoga tantra, more essential than the essence itself,
Has been taught to you, O fair-faced one.” {8.3.52}
8.­117

This concludes the third part of the eighth chapter, called “The Rejection of the Knowledge of Non-Buddhists.”

Part 4

8.­118
“Listen, Vajragarbha, O mighty king,
To this presentation of the mantras.
8.­119

“The heart mantra of Vajrāmṛta is:

“Oṁ, Vajrāmṛta of great bliss! Haṁ svāhā!907 {8.4.1}

8.­120

“The mantra of Vajrasattva meant for recitation is:

“Oṁ āḥ hūṁ hūṁ svāhā! {8.4.2}

8.­121
“The mantra of Raudrā908 is Oṁ āḥ aṁ haṁ svāhā!
Of Vajrabimbā, Oṁ āḥ āṁ haṁ svāhā!
Of Rāgavajrā, Oṁ āḥ iṁ haṁ svāhā!
Of Vajrasaumyā, Oṁ āḥ īṁ haṁ svāhā!
Of Vajrayakṣī, Oṁ āḥ uṁ haṁ svāhā!
Of Vajraḍākinī, Oṁ āḥ ūṁ haṁ svāhā!
Of Śabdavajrā, Oṁ āḥ aṃ haṁ svāhā!
Of Pṛthvīvajrā, Oṁ āḥ aḥ haṁ svāhā! {8.4.3}
8.­122
“The mantra of Vaṃśā is Oṁ āḥ oṁ haṁ svāhā!
Of Vīṇā, Oṁ āḥ auṁ haṁ svāhā!
Of Mukundā, Oṁ āḥ eṁ haṁ svāhā!
Of Murajā, Oṁ āḥ aiṁ haṁ svāhā!
Of Vajrāṅkuśī, Oṁ āḥ vajrāṅkuśi jaḥ haṁ svāhā!
Of Vajrapāśā, Oṁ āḥ vajrapāśe hūṁ haṁ svāhā!
Of Vajraśṛṅkhalā, Oṁ āḥ vajrasphoṭe vaṁ haṁ svāhā!
Of Vajraghaṇṭā, Oṁ āḥ vajraghaṇṭe909 hoḥ haṁ svāhā! {8.4.4}

“As for the mantras of Locanā, and so forth, the mantra practitioner should recite them as specified before. {8.4.5}

8.­123
“The mantra of Puṣpā is Oṁ ṛṁ svāhā!
Of Dhūpā, Oṁ ṝṁ svāhā!
Of Gandhā, Oṁ ḷṁ svāhā!
Of Dīpā, Oṁ ḹṁ svāhā! {8.4.6}

“These are the mantras of Vajrasattva [and his retinue]. {8.4.7}


8.­124

“The mantra of Heruka is:

“Oṁ hrīḥ svāhā! {8.4.8}

8.­125

“The mantra of Gaurī is:

“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}

8.­126

“The mantra of Caurī is:

“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]

8.­127

“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}

8.­128

“The mantra of Vetālī is:

“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}

8.­129

“The mantra of Pukkasī is:

“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}

8.­130

“The mantra of Caṇḍālī is:

“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}

8.­131

“The mantra of Ghasmarī is:

“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}

8.­132

“The mantra of Herukasaṃnibhā is:

“Oṁ, smotherer! The blazing vajra of the pledge! Hūṁ phaṭ!917 {8.4.16}

8.­133
“The mantra of Vaṃśā is Oṁ, Vajravaṃśā! Hūṁ svāhā!918
Of Vīṇā, Oṁ, Vajravīṇā! Hūṁ svāhā!919
Of Mukundā, Oṁ, Vajramukundā! Hūṁ svāhā!920
Of Murajā, Oṁ, Vajramṛdaṅgā! Hūṁ svāhā!921 {8.4.17}
8.­134
“The mantra of Hayāsyā is Oṁ, vajra mare with the face of a horse! The goddess of yoga! Hiḥ, hi hi hi hi, hūṁ jaḥ!922
Of Śūkarāsyā, Oṁ, boar-faced goddess with vajra fangs! Trāṁ, va va,923 hūṁ!924
Of Siṃhāsyā, Oṁ, you who are the moon, the sun, and fire! The roar of a lion! The lion-faced one! The lioness! Ṭāṁ ṭāṁ, vaṁ!925
Of Śvānāsyā, Oṁ,926 you who maintain the vajra realm! The great yakṣiṇī! One with the form of a dog! Making a sound like at the time of great dissolution! Assuming any shape at will! Trāṁ! Traṭa traṭa! Hoḥ!927 {8.4.18}
8.­135

“Each of these mantras should have svāhā added at the end.928 These were the mantras of Heruka and his retinue. {8.4.19}

8.­136
“The mantra of Nairātmyā is Oṁ aṁ svāhā!
Of Vajrā, Oṁ āṁ svāhā! [F.149.b]
Of Gaurī, Oṁ iṁ svāhā!
Of Vāriyoginī, Oṁ īṁ svāhā!
Of Vajraḍākinī, Oṁ uṁ svāhā! {8.4.20}
8.­137
“Of Pukkasī, Oṁ ūṁ svāhā!
Of Śavarī, Oṁ ṛṁ svāhā!
Of Caṇḍālī, Oṁ ṝṁ svāhā!
Of Ḍombī, Oṁ ḷṁ svāhā! {8.4.21}
8.­138
“Of Gaurī, Oṁ ḹṁ svāhā!
Of Caurī, Oṁ eṁ svāhā!
Of Vetālī, Oṁ aiṁ svāhā!
Of Ghasmarī, Oṁ oṁ svāhā! {8.4.22}
8.­139
“Of Bhūcarī, Oṁ auṁ svāhā!
Of Khecarī, Oṁ aṁ svāhā! {8.4.23}

“These are the mantras of Nairātmyā and her retinue. {8.4.24}


8.­140

“The mantras of Hevajra:

“The heart mantra: Oṁ, divine Picuvajra! Hūṁ hūṁ hūṁ! Phaṭ svāhā!929
The two-armed form: Oṁ, shaker of the three worlds! Hūṁ hūṁ hūṁ! Phaṭ svāhā!930
The four-armed: Oṁ, burn, burn! Bhyo, hūṁ hūṁ hūṁ! Phaṭ svāhā!931
The six-armed: Oṁ, terrify, terrify! O Vajra! Hūṁ hūṁ hūṁ! Phaṭ svāhā!932 {8.4.25}
8.­141

“Of the 100,000-armed Hevajra:

“Oṁ, homage to the blessed, heroic lord! Hūṁ hūṁ, phaṭ!933
Oṁ, to the one shining like the fire at the end of the great eon! Hūṁ hūṁ, phaṭ!934
Oṁ, to the one richly endowed with a topknot of matted hair! Hūṁ hūṁ, phaṭ!935
Oṁ, to the one whose face is terrible with its bared fangs! Hūṁ hūṁ, phaṭ!936
Oṁ, to the one bright as the thousand-rayed sun! Hūṁ hūṁ, phaṭ!937
Oṁ, to the one who holds an axe, a noose, an upraised spear, and a khaṭvāṅga! Hūṁ hūṁ, phaṭ!938
Oṁ, to the one wearing the tiger skin garment of the victorious ones! Hūṁ hūṁ, phaṭ!939
Oṁ, to the one whose body is dark like a very thick smoke! Hūṁ hūṁ, phaṭ, svāhā!940 {8.4.26}
8.­142

“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

“Of the two-armed Heruka, one seated on a seat of Rudra:

“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}


8.­143

“The sixteen-syllable root mantra of Ḍākinī is:

“Oṁ, svāhā to the Buddha ḍākinī, Vajravairocanī!944 {8.4.29}

8.­144

“The heart mantra of Mārīcī is:

“Oṁ, svāhā to Mārīcī!945

8.­145

“The subsidiary heart mantra of Mārīcī is:

“Oṁ, svāhā to Mārīcī! Vattalī, Vadālī, Varālī!946 One with the face of a boar!947 {8.4.30}

8.­146

“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}

8.­147

“The following mantras are very effective during the practice of Amoghasiddhi:

“Oṁ, vajra hook, pull! Hūṁ!949 [F.150.a]
Oṁ, vajra noose, bind! Hūṁ!950
Oṁ, vajra syllables of the ka-series, threaten! Hūṁ!951
Oṁ, vajra fist, seize! Hūṁ!952
Oṁ, vajra nail, nail! Hūṁ!953
Oṁ, vajra hammer, pound! Hūṁ!954 {8.4.32}
8.­148

“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}


8.­149

“The mantra for offering oblation to all the spirits is:

“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}

8.­150

“The consecration mantra is:

“Oṁ, terrify, terrify, O Vajra! Hūṁ!959 {8.4.36}

8.­151

“The mantra for the purification of the ground is:

“Oṁ āḥ hūṁ! Purify, purify! Protect, protect! Hūṁ phaṭ!960 {8.4.37}

8.­152

“And further:

“Oṁ, Vajraḍākinī! Hūṁ phaṭ svāhā!961
Oṁ, Ghorī! Hūṁ svāhā!962
Oṁ, Caṇḍālī! Hūṁ svāhā!963
Oṁ, Vetālī! Hūṁ svāhā!964 965 {8.4.38}

“Please strike, kill, haul them over, and make them dance!”966


8.­153

“The mantra adept should recite this967 according to the rule.968 {8.4.39}

“Oṁ, Vajrasiṃhinī! Āṃ svāhā!969
Oṁ, Vajravyāghrī! Īṁ svāhā!970
Oṁ, Vajrajambukā! Ūṁ svāhā!971
Oṁ, Vajra-ulūkāsyā! Ṝṁ svāhā!972
Oṁ, Vajrarājendrī! Ḹṁ svāhā!973
Oṁ, Vajradīptatejā! Aiṁ svāhā!974
Oṁ, Vajracūṣaṇī! Please suck all beings dry! Oṃ975 svāhā!976
Oṁ, Vajrakambojā! Aḥ svāhā!977
Oṁ hrīḥ svāhā! {8.4.40}
8.­154

“With the last mantra in the center, these are the mantras of Jñānaḍākinī and her retinue. {8.4.41}


8.­155

“The mantra of the welcome offering is:

“Oṁ jaḥ hūṁ vaṁ hoḥ khaṁ raṁ! {8.4.42}

8.­156

“The mantra for cleansing the feet is:

“Oṁ khaṁ nī rī hūṁ khaḥ!978 {8.4.43}

8.­157

“The mantra of perfume, food items, and other offerings is:

“Oṁ dhvaṁ dhvaṁ! {8.4.44}

8.­158

“The mantra of the Great Seal is:

“Oṁ ha ho hrīḥ svāhā! {8.4.45}

8.­159

“The mantra of summoning is:

“Oṁ, master of the samaya! Act, act! Hūṁ jaḥ, svāhā!979 {8.4.46}

8.­160

“The mantra to be placed on the six limbs is:

“Ha hi hu980 he ho haṁ!” {8.4.47}


8.­161

This concludes the eighth sovereign chapter in the glorious “Emergence from Sampuṭa” on the advantages of all the rituals. [F.150.b]

c.

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.

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
b.

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)

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84000. Emergence from Sampuṭa (Sampuṭodbhavaḥ, yang dag par sbyor ba, Toh 381). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh381/UT22084-079-008-chapter-8.Copy
84000. Emergence from Sampuṭa (Sampuṭodbhavaḥ, yang dag par sbyor ba, Toh 381). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh381/UT22084-079-008-chapter-8.Copy
84000. (2024) Emergence from Sampuṭa (Sampuṭodbhavaḥ, yang dag par sbyor ba, Toh 381). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh381/UT22084-079-008-chapter-8.Copy
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