ཡང་དག་པར་སྦྱོར་བ།
Emergence from Sampuṭa
Notes
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
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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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.
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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
The Translation
The Foundation of All Tantras, the Great Sovereign Compendium
Emergence from Sampuṭa
Emergence from Sampuṭa
Colophon
Tibetan Colophon
This king of tantras was translated by the paṇḍita Gayādhara and the great personage Drokmi Śākya Yeshé. Based on this, the venerable omniscient Butön subsequently [re-]wrote it by filling in the gaps and expertly revising it in consultation with Indian manuscripts of the basic text and commentaries.
Abbreviations
Abbreviations used in the introduction and translation notes
Commentaries:
| Comm1 | Āmnāyamañjarī, by Abhayākaragupta (Toh 1198) |
|---|---|
| Comm2 | Ratnamālā, by Śūravajra (Toh 1199) |
| Comm3 | Smṛtisaṃdarśanāloka, by Indrabhūti (Toh 1197) |
Kangyur Editions:
Editions of the Tibetan Kangyur consulted through variant readings recorded in the Comparative Edition (dpe bsdur ma):
| C | Choné |
|---|---|
| H | Lhasa (zhol) |
| J | Lithang |
| K | Peking Kangxi |
| N | Narthang |
| Y | Peking Yongle |
Other:
| MW | Monier Williams Sanskrit dictionary |
|---|
Abbreviations used in the appendix – Sanskrit Text
Manuscripts (root text):
| C | Asiatic Society of Bengal, Calcutta, no. 4854 (Shastri 1917) |
|---|---|
| R | Royal Asiatic Society, London, no. 37 (Cowell 1875) |
| T1 | Tokyo University Library, New 427, Old 324 (Matsunami 1965) |
| T2 | Tokyo University Library, New 428, Old 319 (Matsunami 1965) |
| W | Wellcome Institute Library, London, no. 63 (Wujastyk 1985) |
Woodblock prints (commentaries):
| Comm1 | Āmnāyamañjarī, by Abhayākaragupta (Toh 1198) |
|---|---|
| Comm2 | Ratnamālā, by Śūravajra (Toh 1199) |
| Comm3 | Smṛtisaṃdarśanāloka, by Indrabhūti (Toh 1197) |
Published works (root text)
| S | Sampuṭodbhava (Skorupski 1996, 2001) |
|---|
Published works or doctoral theses (Sampuṭodbhava parallels in source texts)
| G | Guhyasamāja Tantra (Matsunaga 1978) |
|---|---|
| H | Hevajra Tantra (Snellgrove 1959) |
| K | Kṛṣṇayamāri Tantra (Samdhong 1992) |
| L | Laghuśaṃvara (Herukābhidhāna) Tantra (Pandey 2002) |
| N | Sampuṭodbhava Tantra (Noguchi 1986, 1987, 1988, 1995) |
| Ni | Sañcāranibandha, comm. on the Yoginīsañcāra (Pandey 1998) |
| P | Prajñopāyaviniścayasiddhi (Samdhong 1987) |
| SU | Samājottara, the 18th chapter of the Guhyasamāja (Matsunaga 1978) |
| Sz | Catuṣpīṭha Tantra (Szántó 2012 & Szántó 2010) |
| V | Vasantatilakā (Samdhong 1990) |
| VḌ | Vajraḍāka Tantra (Sugiki 2002 & Sugiki 2003) |
| Y | Yoginīsañcāra Tantra (Pandey 1998) |
Critical apparatus
| a.c. | ante correctionem |
|---|---|
| conj. | conjectured |
| em. | emended |
| om. | omitted |
| p.c. | post correctionem |
| rec. | reconstructed |
| ← | (left arrow) – end of correspondence with a source text. |
| → | (right arrow) – beginning of correspondence with a source text |
Notes
See Dharmachakra Translation Committee (2011).
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.
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.
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/).
Instead of “sampuṭa,” the Tib. (74a.1–2) has “emergence from sampuṭa” (yang dag par sbyor ba las byung ba).
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.
“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.
Instead of “equality,” the Tibetan Degé version (74b.3) has “characteristic” (mtshan nyid). N and H, however, read “equality” (mnyam nyid), as does Comm1.
The translation of the last half-stanza is influenced by the Tib. (74b.3), which has “A wise person … will plant the seed in the field, and the like, of the empty body” (/lus kyi stong pa’i zhing sogs la/ /blo dang ldan pas sa bon gdab/).
Translated based on the Tib. (74b.4), which interprets mātra as “mother” (ma mo).
Comm1 (37) explains that the “fifth” refers to the avadhūtī at the center of the four channels that make up the crown cakra.
This highly ambiguous sentence is outside the regular verse structure and is omitted in some sources. In defiance of the Tib., one could perhaps link it to the following verse and interpret it as, “The seed syllable of fire should be applied to the opening of Brahmā.”
This sentence is omitted in most Skt. sources; it is also missing from the Tibetan translation. However, Comm1 (39) reflects this reading, but instead of “crown,” has “palate” (rkan).
Skt. cetasā. Comm1 (39) interprets this as “with the nature of the mind of the main deity.”
The Skt. word used here for serving (sev), also means “attending on with sex.”
I.e., the buddha families.
Instead of “emancipation,” the Tib. (75b.4) has “freedom from obscurations” (sgrib bral).
A play on words—“entry” is in Skt. viśana (and in the Tibetan khyab ’jug).
“Śiva” means in Skt. “auspicious one.”
A play on words—one who has destroyed the afflictions is called in Skt. bhagnavān.
Alliteration in Skt.—“jananī (mother) … janayati (gives birth) … jagajjanam (to the people of the world).
A play on words in Skt.—the words for both “alotted inheritance” (vibhāga) and “sister” (bhaginī) share a common derivation.
A play on words again—the Skt. word rañjana means both delighting someone and dyeing cloth.
Rajakī is the Skt. word for a dyeing/washing woman, derived from the root rañj (to dye/to delight).
A play on words again.
Comm1 (52) glosses this as the “innate great bliss experienced when the guru is given initiation, … or such that can only be experienced from [sexual] union with the mudrā.”
The Tib. (D: ’ching ba, “to be bound”; Y, K: mching ba) should be corrected to ’chi ba (“to die”); Comm1 (52) corroborates.
In the Tib. (77a.1) this sentence includes the initial phrase from the next sentence: “These were the four bases of miraculous power, which are associated with the realm of desire” (/’di rnams ni rdzu ’phrul gyi rkang pa bzhi ste/ ’dod par spyod pa dang bcas pa’o/).
In the Tib., the last part of this sentence (the first part in the Skt.) seems to belong to the preceding sentence. See the previous note.
Instead of “no existence or nonexistence,” the Tib. (77b.4) has “motiviated by the belief in freedom from existence” (srid pa dang bral ba’i lta bas kun nas bslang ba).
Instead of “no distinction between virtuous and nonvirtuous,” the Tib. (77b.4) has “motivated by the belief that what is taught in scripture is reasonable” (rigs su lung bstan pa’i lta bas kun nas bslang ba).
This sentence in the Tib. (77b.5) is, “Thoughts motivated by desire, hatred, delusion, and other afflictions are incorrect thoughts” (’dod chags dang/ zhe sdang dang/ gti mug dang/ nyon mongs pas kun nas bslang ba’i rtog pa de ni yang dag pa’i rtog par mi ’gyur ro/).
Instead of “through which arise an abundance” the Tib. (77b.6) has “motivated by an abundance” (phung pos kun nas bslang ba).
Instead of “strictly follows the tenets of virtue,” the Tib. Degé version (78a.3–4) reads “is meek and gentle with respect to the tenets of virtue” (yon tan yang dag pa’i chas zhum zhing dul ba), whereas versions Y, K, and N read “is meek and gentle with respect to the qualities (chos instead of chas) of virtue.”
Instead of “when it does not involve envy of the gains of others,” the Tib. (78a.4: ’jig rten pha rol gyi dbang phyug dang ldan pa) seems to reflect the reading paralokaiśvaryayuktatā (“when it is endowed with the mastery of the other world”), similar to the reading paralokeśvarīyuktatā found in some manuscripts.
The subtle channels are here personified by being given feminine names and referred to, on occasion, as “ḍākinī.”
The Tib. (79a.1) begins this list with “the four applications of mindfulness, the four thorough relinquishments, the four bases of miraculous powers” (/dran pa nye bar gzhag pa bzhi dang/ yang dag par spang ba bzhi dang/ rdzu ’phrul gyi rkang pa bzhi dang/).
The last half-stanza is missing from the Tib. (79a.7).
Presumably, even if the tathāgatas chant together, each uses the first person singular.
Instead of “single, condensed summary,” the Tib. (79b.7) has “the essence of the singular body” (gcig pa’i sku’i/ /snying po). Comm1, however, corroborates the Skt. reading.
The Tib. (80a.2) seems to be saying, “It is the very producer of effects. / It is precisely what cultivates qualities and what possesses qualities” (/’bras bu rnams la byed pa nyid/ /chos dang chos can sgom pa nyid/).
The Tibetan Degé is missing “hatred”; Y, K, N, and H include “hatred” (ldang).
In the Tib. (80a.7–80b.1), this half-stanza seems to say, “Once transformed by wisdom and means / The afflictions will become conviction / assurance” (/thabs dang shes rab sprul pa’i rgyus/ /nyon mongs rnams ni yid ches ’gyur/); “conviction / assurance” (yid ches) reflects another conceivable translation of pratyaya.
This half-stanza is not very clear. Possibly, the intended meaning is that, when the fire of the afflictions burns the afflictions themselves, it can be enjoyed as a divine dance.
In the versions of the Tib. translation consulted (D 80b.4), the Skt. phrase atispaṣṭena (“very clearly,” Tib. shin tu gsal bas) is joined with the following verse in its initial line.
In light of variation observed in the preceding note, the Tib. verse seems to read, “What is praised quite clearly / By the buddhas in this world / Is a pure triangle, shaped like the Sanskrit letter e / At whose center is the delightful evam” (/gang zhig shin tu gsal bas ni/ /’dzam gling de ’dir sangs rgyas bsngags/ /gru gsum dag pa e yi dbyibs/ /dbus su dgyes pa’i e vaM yin/).
These are the eight groups of letters of the Sanskrit alphabet.
The Tib. (81a.2–3) for this half-stanza is “All those great powers / Which are accomplished while taking pleasure in the fifty [letters] within one’s own abode” (/gang zhig thams cad mthu che ba/ /rang gi khyim du lnga bcu ’dod pa dang ldan par ’grub bo/).
It seems that the vocative form, bhagavan, functions in this and the next paragraphs as an instrumental (by the Blessed One). The Degé (81b.4) and most other Tibetan versions consulted seem to say, “What would be amiss about the Blessed One not realizing it? (mi rtogs).” N and H read “it/that” (de) instead of “not” (mi), thus more closely reflecting the Sanskrit.
Comm1 (136) describes “form” as the major and minor marks of perfection.
We have a play on words here—bhagavān and bhagnavān are different in meaning, but similar in sound.
In the Tib. (82a.7) this sentence is, “Since it is insight that destroys primary and subsidiary afflictions, insight is called bhaga” (shes rab gang gis nyon mongs pa dang/ nye ba’i nyon mongs pa ’joms pa de’i phyir shes rab bha gar gsungs te/).
Instead of “are ineffable, O Vajrapāṇi,” the Degé Tib. (82b.2) has “were not spoken by Vajrapāṇi” (/lag na rdo rjes ma bshad pa). However, Y, J, K, N, and C all reflect the vocative “O Vajrapāṇi” (lag na rdo rje).
The words “repeatedly put” are missing from the Tib. (82b.2–3).
The Tib. (82b.2–3) reads the last two sentences together: “By means of these letters, beings set in front of themselves the goal of reaching the other shore of the ocean of saṃsāra, so distant, and, with a mind in which that [goal] so set has vanished, attain in this birth the state of awakening, or the state of Vajrasattva.” This reads Y and K, “that [goal] set in front” (mngon du mdzad pa de), instead of the Degé, “that which is not set in front” (mngon du ma mdzad pa de). Following the Tibetan translation, particularly the reading of Y and K, it is also possible to interpret the Sanskrit tallīnacittena accordingly as “with a mind in which that has disappeared / dissolved,” with “that” referring to the “goal” (lakṣaṃ) of awakening.
The Tibetan differs here and is connected to the previous line with a continuative particle te. One possible interpretation would be: “as those for whom the inconceivable state is not something attained are bliss-gone ones, buddhas” (gang dag bsam gyis mi khyab pa’i gnas ma thob pa de ni bde bar gshegs pa ste sangs rgyas yin no/).
The Tibetan parses this and the previous sentence differently. One possible interpretation would be: “As those for whom the inconceivable state is not something attained are bliss-gone ones, buddhas. Those who set it as a goal are taught to be ‘beings’ ” (gang dag bsam gyis mi khyab pa’i gnas ma thob pa de ni bde bar gshegs pa ste sangs rgyas yin no/ /mtshan gzhi mtshon par byed pa ni sems dpar yang dag par gsungs te/).
Sevitamātra, here rendered as “self-indulgence,” is in the Tib. (82b.4) interpreted as “indulging in anger.”
“Four” is missing from the Tib. (83a.2–3).
The Tib. (83a.3) reads “When, in his pursuit of the path of mantra, / One is initiated by an adept.”
(/sngags kyi lam gyi rjes btsal bas/ /gang tshe mkhas pas dbang bskur ba/). The Tib. (83a.3) reflects “the lord of infinite world spheres” (’jig rten khams ni mtha’ yas bdag), which is also the reading in the Prajñopāyaviniścayasiddhi, the source text for this passage. Comm1 (141), however, reflects, “the goddess of…” (dbang ma).
Comm1 (141) glosses samaya (dam tshig) as “the experience of great bliss” (bde ba chen po nyams su myong ba).
The Degé Tibetan (83a.6) mistakes khyad mdzad pa (Skt. viśeṣitā) for khyab mdzad pa. Y, K, N, and H all correctly have khyad instead.
The meaning of this verse is not very clear. Even though the Tib. reflects the reading vidyādhara (rig pa ’dzin pa), this could be vidyāvara (the lover of the consort (vidyā), as the letters dh and v look identical in some manuscripts. The Tib. (83b.3), joining this verse with the last pāda of the previous verse, has “All wisdom consorts who have been purified [in that way] / Should be offered, once the knowledge-holder and his many companions, / In a place free of disturbances, / Have adorned themselves / With sandal, garments, garlands, and the like” (/gang zhig sbyangs pa’i rig ma kun/ /nye bar ’tshe ba med gnas su/ /rig pa ’dzin pa ’khor mang po/ /de nas tsan dan gos phreng sogs/ rnam par brgyan nas dbul bar bya/).
Instead of “inanimate,” Degé (83b.7) has bstan (teaching), but Y, J, K, and C have brtan (inanimate).
The root text uses code words when referring to the five samaya substances listed in this verse. For “vajra water,” the Tib. (84a.6) has “water of the lord of the families” (rigs kyi bdag po’i chu). There seems to be some confusion with the source texts, as semen is listed twice, and feces is missing.
The Degé (84a.7) is missing “before,” and has “which” (gang) instead. However, other versions (Y, J, K, N, C, and H) all have “before” (gong).
According to Comm2 (816), “his own yoginī” refers to “one’s own karmamudrā,” whereas “wisdom consort described before” refers to consorts “born from mantra, born from [sacred] fields, born from karma, or born from wisdom.”
If the words “olibanum” and “camphor” in the last pāda were translated according to their coded meanings, this pāda would read “Should be cared for by means of a sexual act and semen.”
Instead of “through love-making,” the Degé (84b.1) has “through teaching / showing” (bstan pas), but Y, K, N, and H have the proper “through serving / making love” (bsten pas).
The meaning of this half-stanza is not completely clear; the Tib. (84b.4) seems to be saying “The joy of sexual bliss is ascertaining everything. / Its pleasure is the means leading to omniscience” (/shin tu bde dga’ thams cad nges/ /de bde thabs las thams cad rig/).
Instead of “high above,” the Tib. has “see” (mthong), with no variant readings. However, given the Skt., this should perhaps be corrected to mthon, which means “high / lofty.”
The Tib. (85a.2) has “I am like a completed vehicle” (/theg pa rdzogs pa lta bur bdag/).
It seems that the words niravagrahacittena (“with the mind free of expectation”), which are at the beginning of the next verse, should be read with this verse, as reflected in the Tib. (/re ba med pa’i sems kyis ni/).
The Degé (85a.3) rather has “With the intent of attracting the disciple” (/slob ma bsdu ba’i bsam pa’i phyir/). However, two other versions (Y, K) corroborate the Skt. “For the sake of removing the disciple’s grasping” (/slob ma’i zhen pa bzlog pa’i phyir/). Yet two other versions (J, C) have “For the sake of removing the disciple’s feebleness / negativity” (/slob ma’i zhan pa bzlog pa’i phyir/).
Possibly this verse is about the fourth initiation, which is given by speech alone.
The Tib. (Degé, 85b.1) adds at the beginning of this sentence “It is taught” (gdams).
Instead of “Vajradhara,” the Tib. (Degé, 85b.1) has “Lord of the families” (rigs kyi bdag po).
The trunk of a plantain tree is empty inside.
This half-stanza in the Tib. (86a.1) reads “Insight, on the level without reference, and / Great compassion, without reference” (/dmigs med gnas su shes rab dang/ /dmigs med snying rje chen po nyid/).
The translation “offers praise” (stod par byed) is based on the Tibetan translation, versions Y, J, K, N, C, and H. The Degé (86a.3) appears to read “makes void / empties” (stong par byed).
The Tib (86a.7) has “[This] is said to be equanimity, as an object of reflection” (mnyam nyid bsam bya nyid du gsungs).
“On the ocean’s shore” is missing from the Tib.
The Tib. also has here (87a.2) “a temple of the omniscient one” (thams cad mkhyen pa’i gnas).
The translation of this sentence is influenced by the Tib., as the Skt. grammar is flawed.
The Tib. (87a.5) only has “enjoy,” literally “devour” (bza’ bar bya), but the Skt. word used, bhaj, means both “partake of / enjoy” (also carnally), and “serve / honor/ revere.”
Only three, however, were listed here.
As the commentaries make clear, this passage is about using “negative” emotions skillfully.
Comm1 is clear that the term tiryak (horizontal), which the Tib. translators (87a.7–87b.1) render as “animals” (byol song dag), refers primarily to prostitutes, and secondarily to the yoga of inner warmth, i.e., Caṇḍālī (gtum mo) practice without consort.
Instead of “the best of lotuses” (padmavara), the Tib. has “the lotus bearer,” reflecting the reading padmadhara° (in many manuscripts, the letters dh and v are indistinguishable).
Comm2 (836) explains that “the nature of them all” refers to the nature of “all lords” (not just Vajrasattva).
The Skt. word varṇa can mean both “letter” and “color.”
The Tibetan (88a.1) has “seed syllables and forms, / and the order of hand gestures and shapes” (yig ’bru gzugs dang ni/ /phyag rgya dbyings kyi chog rim dang/).
The Tib. (88a.4) includes “according to procedure” (cho ga bzhin du).
The Tib. renders rasa as “taste,” implying perhaps articles of food, but rasa can also mean alchemical compounds used to prolong one’s life. The Yogaratnamālā (Farrow 1992), though, a commentary on the Hevajra where this passage can be traced to, interprets rasa as “honey.”
Instead of “pericarp,” the Degé (88b.7) and other versions have “second” (gnyis pa). Only two versions (N, H) have “pericarp” (ze ’bru). Comm1 has the moon disk “in the center of a lotus.”
“The first,” i.e., the one in the center.
The Tib. (89a.3) has, “He should radiate multiple, blazing cloud-like lights / Which are the samaya [aspects] of buddhas/” (/sprin gyi ’od ’bar du ma ni/ /sangs rgyas dam tshig spro bar bya/). Comm1 describes these light-clouds as the “nature of buddhas.”
In the Tib. (89a.3–4) this half-stanza reads, “[While] in union with the goddess, / He should then visualize the consort (mudrā)” (/lha mo lhan cig ldan par ni/ /de nas phyag rgya bsgom par bya/).
Presumably, starting from the eastern petal.
The Tib. (89a.5) has “trident” (rtse gsum) instead.
“He should draw her on the southern petal” is missing from the Tib. (89a.5). This information, however, is useful for general clarity.
“On the northern petal” is missing from the Tib. (89a.5).
“On the western petal” is missing from the Tib. (89a.5).
Instead of “staff,” the Tib. (89a.6) has “noose” (zhags pa).
“He should draw her in the northeastern quarter” is missing from the Tib. (89a.6).
“In the northwestern corner he should draw” is missing from the Tib. (89a.6).
“He should draw her in the southwestern quarter” is missing from the Tib., which has instead (89a.7) “He should correctly draw her a full cubit in size” (/khru gang tsam du yang dag bri/).
“He should draw in the southeastern corner” is missing from the Tib. (89a.7).
The wheel has eight divisions with the hub in the center being the ninth.
Comm2 (843) gives the word order as “oṁ, such and such person, tāre tuttāre, such and such person, please protect, please protect, svāhā.”
The Degé (90a.3) has ture (tu re) in this position.
The Degé (90a.3) has tāre (tA re) in this position.
Instead of “dull-witted,” the Degé (90a.6) has “learned” (chub pa), but this should perhaps be corrected to “small / meager” (chung ba), in accordance with several other versions (Y, K, N, H).
I.e., the wheel described at the beginning of this section.
Oṁ, Wisdom, Great Wisdom, hūṁ svāhā!
The Tib. (91a.3) has bruṁ.
Both the Skt. and Tib. have “draw / paint” instead of “visualize”; the passage, however, seems to be about visualization.
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.”
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.
The Tib. (91b.7) has “You with a mind of compassion” (snying rje’i yid).
In the Degé (92a.2) the two syllables are aṁ and hāṁ (AM dang hAM). Y and K have oṁ and hūṁ (oM dang hUM). N and H have aṁ and hūṁ (aM dang hUM).
This line is missing from the Tib.
This could be referring to carpenter bees, whose species, those that are found in India, are blue-black.
There is some ambiguity here, as para can mean “supreme,” or, when it is at the end of a compound, “engaged in.” The Tib. (92b.2) reflects the meaning “supreme.”
It is not clear what a “wind-cloth” is. The Tib. (92b.4–5) has “fabric / cloth of wind” (rlung gi gos).
After this verse, the Tib. (92b.5) has a verse for Ḍombī: “Ḍombī is light blue in color. / She holds a vajra scepter and a goad [in her first two hands]. / With her [other] left [hand] she holds a skull cup, / And with her other [right hand] she holds a wind-cloth” (/g.yung mo sngo dang dkar ba’i mdog/ /rdo rje dang ni lcags kyu ’dzin/ /g.yon pas thos pa ’dzin pa ste/ /gzhan pas rlung gi gos ’dzin ma/).
“Bear” is the translation of the conjectured ṛkṣa, in place of the extant reading bhikṣu (monk).
Skt., svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham / vajraśuddhāḥ sarvadharmāḥ vajraśuddho ’ham / yogaśuddhāḥ sarvadharmāḥ yogaśuddho ’ham.
Comm2 (849) interprets “the union” as “the union of illusion and emptiness.”
The Tib. (94a.1) has punar (yang) modifying the act of projecting.
The Tib. is inconsistent in interpreting the Skt. preta, sometimes as a “corpse” and sometimes as a “hungry ghost.” However, as a “thing” to sit on, a corpse is more likely.
Comm2 (850) glosses this as “ ‘Pledges (pl.) should be displayed’ means that the five ambrosias should be placed in the center of the skull cup in front of Jñānaḍākinī first.”
This verse explains, in cryptic terms, the derivation of the syllable hūṁ. The Tib. (94b.7) parses it as, “By wind and fire, the seventh syllable / Is impelled by the vajra seed syllable. / By adding to it the anunāsika and the sound [ū] / It is called the torrential rain” (/rlung dang me yis bdun pa’i don/ /rdo rje’i sa bon gyis ni bskul/ /thig le sgras ni mnan pas ni/ /rgyun gyi char ni zhes byar gsungs/).
The translation of this half-stanza reflects the interpretation found in Comm2 (851). The Tib. (95a.2), however, has “Then the great wind of the gods / And the meditator, according to the sequence of emergence” (/lha rnams kyi ni rlung chen dang/ /ji ltar sgom pa po ’byung ba’i/).
The Yogaratnamālā (a commentary on the Hevajra Tantra) explains that this letter is a.
Comm2 (853) states that this refers to all “fifteen” goddesses, who arise from their own “individual” (Skt. pṛthak, Tib. so so) seed syllables.
Instead of “the final destruction,” the Degé (95b.6) has “fear” (’jigs pa), but other versions (Y, K, N) have “dissolution / destruction” (’jig pa, Skt. pralaya).
The Tib. (95b.6) has “white and blue.”
Comm2 (854) glosses this as “Khecarī in the south, whose body is half blue and half yellow, and Bhūcarī in the north, whose body is half red and half blue.”
Comm2 (854) states that “Nairātmyā expresses mirth, the inner four goddesses express anger, and the outer goddesses express sensuality.”
It is not clear what tat stands for, whether “him,” “her,” or “it.” Possibly it is “him,” i.e., the Heruka in the center of the maṇḍala.
It is not clear how the maṇḍala should be provided (samāyukta) with four threads.
In the Tib. (96a.5) this line is “With its setting of different circles” (/de’i ’khor lo so so’i skabs/).
The Degé (96a.4) has “situated at the top of vajra pillars” (/rdo rje ka ba’i rtser gnas pa/). Other versions (Y, J, K, N, C, H) have “inside the [precinct of the] vajra pillars” (rdo rje ka ba’i nang logs su).
Comm2 (856) glosses “vow” as the general “knowledge holder (vidyādhara) vow.”
In the Tib. (Degé, 96b.6–97a.1) this paragraph is set in verse.
Skt., oṁ cittaprativedhaṃ karomi.
The Tib. (97a.1) has “a pristine circle of the group (gaṇacakra)” (/tshogs kyi dkyil ’khor che dag pa/). The discrepancy must have arisen by confusing the Sanskrit ghana (cloud) with gaṇa (group).
Instead of “dejection,” the Tib. (97a.2) has “hesitation / doubt” (yid gnyis).
It is difficult to conceive of a disk having corners; having three corners suggests a superimposed pattern, such as a triangle.
Instead of “to expand,” the Tib. (97a.4) has “to be elated / enraptured” (dga’ bar byed pa), however this could easily be a scribal error of “to fill” (dgang bar byed pa).
In the Tib. this paragraph is in verse.
Skt., oṁ bodhicittam utpādayāmi.
In the Tib. this paragraph is in verse.
In the Tib. this sentence is in verse.
Skt., oṁ vajrātmako ’ham.
The Tib. (97b.4) has, “The vajra is pristine selflessness” (/rdo rje bdag med yang dag ’gyur/). Comm2 (857), however, agrees with the Skt. (rdo rje’i bdag nyid).
Skt., oṁ yathā sarvatathāgatās tathāham.
Comm2 (859) says that this mantra should be bhrūṁ, the syllable that comprises the four elements, the seed of Vairocana.
In the Tib. the section from “A sword and a goad” up to this point is in prose.
The text does not make it clear how this “outer circle” differs from the previous one; this one is perhaps outside the previous one.
Instead of “mother,” the Tib. has “goddess.”
The Degé (99a.5) has ho.
The Degé (99a.6) has u.
The Degé (99a.6) has e.
The Degé (99a.6) has ai.
It is not clear who “the king of clouds” is.
It is not clear who “the lord of wind” is.
This passage is not very clear, but according to Comm2 (862), it contains a reference to the story of the subjugation of Rudra and the other gods by the Buddha, who “arranged their seats, confounded them, and then enjoyed their consorts, before restoring them, returning their consorts, and establishing them as protectors.”
There are two versions of the ardhaparyaṅka posture, and this one seems to be the standing / dancing variety. It is not clear from the context how one should “press down on” one’s left thigh. Comm2 (863) interprets this to mean “one presses the right hand, which holds the blazing vajra scepter, on one’s left thigh, while dancing in ardhaparyaṅka posture.”
The Tib. (99b.5) has the highly opaque, “One should not relish renown” (/grags pa nye bar mi za ste/). This could reflect an ante correctionem reading in one of the manuscripts—pauruṣe nopabhuñjet (one should not revel in one’s manliness). Comm2 (863), however, seems to support our adopted reading by interpreting it as a reference to the Buddha’s taking the gods as his mount and subjugating them: “He destroyed the pernicious ones in the entourage, such as Brahmā and the like, taming them with hūṁ a la la ho, then abducted their consorts, returned them, and established the gods as protectors in the charnel ground.”
This line is highly ambiguous. Very likely some text is missing here. The Skt. just says “he gives,” which seems to suggest that Brahmā, who is mentioned two lines above, will give whatever he is asked for. The Tibetan (99b.5), however, interprets this as “He should also give the scintillation / Of different [colored] light rays, radiating all around, / Composed of clouds of buddhas” (/kun du ’od ser sna tshogs kyi/ /sangs rgyas sprin dang mnyam pa ’dis/ /spro ba yang ni sbyin par bya/), thus linking this statement with the first section of the next verse. The Tib. then connects the rest of the verse as follows: “If the practitioner meditates in that way / He will quickly attain accomplishment” (/de ltar rnal ’byor pas bsgoms na/ /dngos grub myur du thob par ’gyur/).
The Tib. (99b.6) and Comm2 (863–4) indicate that these are “verbal signs,” perhaps code words.
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.
This and the following three verses are simply transliterated into the Tib., with significant variations between the Kangyur editions.
“Four ingredients”: when this term is used in its conventional meaning, it refers to sandal, aloeswood, saffron, and musk.
The BHS grammar and the meaning of this statement are not clear. The Tib. (100a.2–3) has, rather cryptically, “The practitioner should enthusiastically engage in ‘uttering the signs,’ when these are seen” (’di rnams bltas nas rnal ’byor pas mtshan ma gsungs pa zhes bya ba la spro bar bya’o).
Up to here the list corresponds to Sanderson (1998) (Laghusaṃvaratantra in “The Śaiva sources of the Buddhist Tantras of Śaṃvara,” Handout 4, Trinity Term, 1998).
The number “3” next to the syllable kā in the Skt. text probably indicates that it is three measures long.
The list as given here, considering the many and wide-ranging variations across the sources, should not be regarded as definitive.
Instead of “outer,” the Tib. (100a.3) once again has “verbal / vocal” (ngag gi).
Bhavabhaṭṭa’s commentary on Laghuśaṃvara 22.5 explains that potaṃgī (in Chapter 7 spelled potāṃgī) is an “eye gesture.” In the Degé, this word, like other words in this section, is merely transliterated.
This entire section, from the beginning of this paragraph, is preserved in the Tib. (100a.4–100b.1) only in transliteration, with countless variant readings across editions. Recording these would be a herculean task with dubious benefit. This section seems to be based on Chapter 24 of the Laghuśaṃvara Tantra. While here we only have a list, in the Laghuśaṃvara the meanings are given too. The same list of code words with their meanings explained is also found below in Part 1 of Chapter 7. Considering the many and wide-ranging variations across the sources, the version presented here should not be regarded as definitive.
The meaning of this line is not clear. The Degé (100b.3) has “attracts” (sdud pa), which is one of several possible meanings of the Skt. saṃharati.
Instead of “brings ruin,” the Degé (100b.3) has “frightens” (’jigs par byed pa); this however could be a corruption of ’jig par byed pa (to bring to ruin).
Instead of “served,” the Degé (100b.3) has “taught,” but other versions (N, H) have “served” (bsten).
In the Degé (100b.3–4) this line reads, “The supreme ḍākinī is this very one” (/mkha’ ’gro mchog kyang de nyid yin/). The corresponding passage in the Laghuśaṃvara, instead of “congenial,” has “destroyer of negativity.”
The Degé (100b.5) takes the name Parāvṛttā to mean “She who transforms / transmutes” (yongs gyur ma).
The Degé (100b.6) has “yoginī” (rnal ’byor ma). Several other versions (Y, J, K, N, C, H) have “mother of yoga / yogins” (rnal ’byor ma mo).
“Conch” is missing from the Degé (100b.6–7), possibly because the Tibetan translators seem to have taken “crocodile” to be an independent item in the list of seven.
The Degé (100b.7) has instead, “The yoga adept should always worship / According to this procedure of sumpuṭa” (yang dag sbyor ba’i cho ga ’di/ /rnal ’byor rig pas rtag tu mchod/). Other versions (N, H) have “mtshon,” “to indicate / reference / demonstrate” (lakṣayed). It would then read, “The yoga adept should always demonstrate / indicate this procedure of sampuṭa.”
This line in the Tib. (101a.1) is “With a shine / color like lotus petals” (/pad+ma’i ’dab ma lta bu’i ’od/).
Bhavabhaṭṭa, in his commentary on the corresponding passage in the Laghuśaṃvara Tantra, identifies Padmanarteśvara with Amitābha.
The Tib. (101a.2) has “dark blue and light gray body” (/lus ni sngo sangs skya ba dang/).
The Tib. (101a.2) has “and has a scent like blue lotus” (u t+pal sngon po’i dri dang mtshungs/).
The Tib. (101a.3) is missing “tranquil.”
The Tib. (101a.4–5) has “white flower” (me tog dkar po).
The Tib. (101a.7) has “always delights in [the company of] royalty (/rtag tu rgyal srid dga’ ba dang/).
It is not clear what saṃkula, here translated as “convergence of wrinkles,” means. The Skt. word and its Tib. (101b.2) translation just mean “accumulation / coming together / convergence.” The Tib. translation of the corresponding passage in the Laghuśaṃvara Tantra reflects the Skt. bindu, i.e., a circular mark on the forehead.
The term lāmā is missing from the Tib. (102a.1), as is a plural marker. It reads instead, “This is the characteristic of the queen of the world” (/’jig rten dbang phyug mtshan nyid yin/).
It is not clear who makes this “second” gesture, whether the yogin, or the woman, in response. The Tib. (102a.3) with its agentive / instrumental after “second” suggests that it might be the female companion.
As before, it is not clear who should make this “second” gesture.
The Tib. (102a.6) has “If she constantly longs for gandharvas” (/rtag tu dri za ’dod pa dang/).
The Tib. (102b.2) has “behind / hind end” (’jug ma), seemingly rendering pucchaṃ rather than pulakaṃ (horripilation).
It is not clear whether the batting of the left eyebrow is done in response, or as an alternative, to batting the right eyebrow. Later on, Comm1 (529) interprets the “two teachers” as “virtue and excellence in conduct.” Comm2 (958) interprets this as “homage and return homage” between the yogin and the yoginī.
Even though this passage may be based on the corresponding passage in the Hevajra Tantra, the list of power places perhaps corresponds more closely to that found in the tantras of the Buddhist Cakrasaṃvara cycle, or, its predecessors, the Śaiva tantras of the Vidyāpīṭha.
Instead of Pūrṇagiri, the Degé (103a.2) has kolla. Y, K, and N have ko la.
The Tib. (103a.3) lists Kaliṅga as an auxiliary kṣetra.
The translation here is based on the Tib. (103a.5); in the Skt., Vindhyā is described as a pīlava.
This sentence seems rather dubious.
The Tib. (103a.7) has the same transliterated (ha ri).
Comm1 (354) explains that the eight trees just mentioned are inhabited by the eight goddesses. Comm2 (869) elaborates that the eight trees in the eight places are the places of abode of the eight guardian deities. The Degé (103a.6–7) translation, however, has no mention of goddesses, but follows the pattern “In X place dwells Y tree.”
The bhūmis Difficult to Conquer and Revealed seem to be listed in the Skt. text in a reverse order.
The Tib. (103b.1–2) connects the last two sentences as follows: “One should visualize, externally and internally, / What has been explained in the barbarous language of the yoginīs, / Using [the terms] pū, and so forth, / As the levels of the ten perfections” (/pha rol phyin bcu’i sa rnams la/ /rnal ’byor ma yi kla klo’i skad/ /pU la sogs pa ci gsungs pa/ /phyi dang nang du bsam par bya/).
Comm2 (871) explains that “killed by a banner” means “impaled as punishment.”
Comm1 (360) explains that the “seven-times-born one” is someone born seven times as a bodhisattva.
The meaning of this very cryptic verse is unclear, and the translation given here is a guess. The Skt. word varṇa can mean both “letter” (of the alphabet) or “color.” Comm2 (872–873) explains this as the entire visualization of the subtle body, with its cakras and channels, “from the crown to the ends of the feet,” which includes the “secret lotus of channels,” meaning, “the maṇḍalas of earth at the heart and fire at the navel.” Comm1 (364) explains these as the “four seats of self (crown-less), other (crown), union or suchness (the ‘end of sound’), and mantra, or secret (secret lotus),” respectively.
Comm2 (873) has, “The yogin replete with the four cakras brings these together with the meditative absorption of bliss.”
The last sentence in the Tib. (104a.1–2) is rather, “The state of reality, the secret meaning / Is transmitted from precisely such [a person], [and then] from one to another” (/gsang don de nyid dngos po yang/ /de nyid las ni gcig las gcig/). Comm2 (873–874) confirms that these two lines are about guru lineage and transmission “from one to another.”
This line is not very clear. Possibly the word “previous” refers to something “previously” mentioned in the Catuṣpīṭha Tantra, which is the source text for this passage. Comm1 (366) explains that this refers to the stages of visualizing Vajrasttva and to the emptiness of characteristics of all things, as taught previously in the text. Comm2 (874), however, states that this pertains to emptiness, as applied to all animate and inanimate things, which is illustrated previously in the context of the initiation.
Instead of “He will win,” the Tib. has “One will be connected to” (sbyar).
According to Comm1 (366), he is Vajrasattva.
The Tib. (104a.5) divides this verse into five lines instead of four, and puts the final line as the first of the next verse, which describes the lotus.
The meaning of this line is unclear.
These four syllables were “previously mentioned” not in the Sampuṭodbhava, but in the Catuṣpīṭha, from where this passage was taken.
Both the Skt. and the Tib. have “his mind,” meaning perhaps the mind of oneself as Vajrasattva.
According to Bhavabhaṭṭa’s interpretation in his commentary on the Catuṣpīṭha Tantra (cf. Szanto 2012, p. 253) from where this passage was taken, instead of “objects and their properties,” we should understand lakṣalakṣaṇa° to mean “the aimer and his aiming.”
Comm2 (879) explains that this “gnosis-consciousness” is now to be visualized in the form a drop of bodhicitta at the five points [of the body].
The meaning of this verse is not clear. Comm2 (879–880) states that this verse marks the beginning of the section on the “meditation on the drop of bodhicitta,” and further elaborates, “A bindu of bodhicitta should be visualized at each of the five points [of the body]. First, the syllable kṣuṁ, which signifies bodhicitta, along with the syllables … that signify, respectively, the essence of feces, urine, flesh, and blood, should be placed in the heart inside of a stūpa with five layers, and imagined as radiating white light. Thereafter, those syllables should be placed on the head, throat, shoulders, heart, and navel.” This section states that it begins the discussion of the meditation upon the bodhicitta bindu, the stage of gnosis, after having concluded the teaching on the circle of deities, the stage of tantra, and the circle of syllables, the stage of mantra.
Comm2 (880) states that the “syllables” are either those of the five-layer stūpa just described, or hūṁ in the middle, surrounded by i, u, e, and o in the four directions.
The meaning of the last line is highly ambiguous. The Tib. (104b.7–105a.1) reads the last two lines as “Look into the drop of the state of abiding / And you will know all the properties of mind” (/go ’phang gnas kyi thig le ltos/ /sems kyi mtshan nyid thams cad shes/).
Here the order of the two members of the compound is reversed.
Comm2 (1014) interprets “unwavering” (niṣkampam) as “free from the eighty natures,” and “untroubled” (nirupadravam) as “free from emotional and cognitive obscurations.”
The meaning of this verse is not clear. Possibly the theory of the three principles (tattva) of the Sāṃkhya school is being referred to here.
This is possibly a reference to experiences in the intermediate state after death, as Comm1 (376) and Comm2 (883) indicate.
For the explanation of the “crown-less,” please refer to verse 5.2.4 above, and its note.
Comm2 (883) explains that the “roots” are the three main channels converging at the navel.
Again, this seems to refer to the state of mind in the intermediate state.
Comm1 (376) explains that the “drop” is the nature of semen and is located in the head, and the “sound,” the nature of blood, is located in the navel.
The Degé (105a.7) has “night” (mtshan mo), as in “fireflies at night,” but other versions (Y, K, N) have “sign” (mtshan ma).
The Tib. (105a.7) has, “It will be seen as chick pea-shaped orbs of white powder” (/rdul dkar tsa na ka dbyibs su/).
Instead of “the pleasures of the formless realm,” the Tib. (105b.1) has “everthing pertaining to divine forms” or “everything as divine forms” (/lha yi gzugs ni thams cad kyang/).
Comm1 (379) and Comm2 (884) state that “Vajrasattva” here is “Vajragarbha,” being addressed by the Buddha.
According to Comm2 (884), the first half of this verse is said to be an instruction for practitioners of the “sudden type,” whereas the second half, along with the elaborate explanation that follows, is for practitioners of the “gradualist type.”
Instead of “one’s own awakening,” the Tib. (105b.3) has “self-reflexive awareness” (rang rig).
This sentence is missing from the Skt.
Tib. (105b.6: /dag pas dug med byas na ni/) “Removing poison by purifying [them].”
Comm1 (408) states, “ ‘Practice of reality’ means that this is the exalted state of meditation on suchness.” The practice is done within this state, and is not a means toward it.
The presence of the phrase “by Anaṅgavajra” could be due to a redactional flaw that occurred in the process of compiling the Sampuṭa. The parts of earlier texts incorporated into the Sampuṭa were adapted to make their content appear to be part of the same (Sampuṭa) revelation spoken by the Blessed One. In the case of this passage, however, taken from Anaṅgavajra’s Prajñopāyaviniścayasiddhi, this seems to have been done inadequately, as the passage still includes the verbatim repetition of Anaṅgavajra’s claim of authorship, where he introduces his own work in the third person (“Now … will be explained … by Anaṅgavajra”).
In the Tib. (106a.5) the word “essential” qualifies “qualities” (snying po’i yon tan).
Tib. (106b.1), kun ’dar gyi ni spyod pa.
Comm2 (890) says that “gentle form” refers to Mañjuśrī and, concordantly, any other deity that accords with the propensities of beings.
The Tib. (106b.3), when considering multiple versions, is saying, “Everything known as accomplishment / Comes about through different practices accordingly taught. / Through the unexcelled practice / The unparalleled state of Samantabhadra is accomplished. / Thus, the vajra holder should surely know about this conduct—/ So said the Blessed One.” (/grub par grags pa ma lus pa/ /ci gsung rnam pa sna tshogs pa’i/ /spyod pas [N, H = pa] bla na med pa yi [N, H = yis]/ /kun bzang mtshungs pa med ’grub pas/ /spyod pa nges rig rdo rje can/ /bcom ldan ’das kyis bka’ stsal to/).
The Tib. (106b.6) has, “One should associate with those who have the mastery to live a life / free of all obscurations” (/sgrib pa kun las rnam par grol/ /’tsho bar dbang phyug ’du ba/).
Instead of “engaged,” the Tib. (106b.7) has “capable” (nus).
Instead of “ambrosia,” the Tib. (107a.5) has “essence” (snying po).
Instead of “net of concepts,” the Tib. (107a.7) has “enemy that is conceptual thinking” (rtog pa’i dgra).
The meaning of this verse is not clear. The Tib. (107a.7–8) has, “They should be performed by one who knows mantra and is capable of reflection. / All things should be regarded / By means of the technique involving form / In which everything is indeed non-arising.” (/sngags shes bsam pa’i nus pas bya/ /dngos po kun la blta bar bya/ /nges par thams cad ma skyes pa’i/ /rnam pa yi ni rnal ’byor gyis/).
Comm1 (421) states that “vajra water” (rdo rje’i chu) is “urine.”
The Tib. has “Food edible to others” (gzhan pa’i ’jig rten za ba).
There are several variants in the Skt. original. The Tib. (107b.6) and Comm2 (896–897) interpret this passage as, “He should regard all beings—whether lowly or exalted, high caste or low caste, repulsive or wretched—as identical, like victorious ones.” (dman pas shin tu sgeg pa dang / rigs dang bcas pa dang / rigs med pa dang / sdug cing phongs pa’i sems can thams cad la gcig pa’i tshul gyis rgyal ba lta bur blta ba).
This section is slightly different in the Degé (108a.1–2), which seems to say: “The master, who is worshiped by the conquerors, is also the samaya of gnosis, in that through that being’s samaya, the variety of accomplishments is always conferred. Those bodhisattvas dwelling throughout the ten directions always worship this wise one. Thus, since whatever merit is possessed by perfectly awakened ones and bodhisattvas can be seen in the tips of the master’s pores, the bodhisattvas witness buddhas worshiping the master” (rgyal bas mchod pa’i slob dpon dang / ye shes kyi dam tshig ni sems can de dam tshig gis rtag tu dngos grub sna tshogs sbyin par byed de/ blo dang ldan pa la phyogs bcur rnam par gzhugs pa mchod par byed do / gang gi phyir rdzogs pa’i sangs rgyas dang byang chub sems dpa'i bsod nams gang zhigs lob dpon gyi ba spu'i khung bu'i rtse mo la mthong ba de'i phyir byang chub sems dpas slob dpon la sangs rgyas kyis mchod pa byed pa mthong ngo).
Based on a different Skt. variant, the translation could be, “One should accept what is being offered, without giving praise.”
Instead of “post-initiatory observances” (caryā), the Degé (108a.4) has “the conduct of embrace” (āliṅganam, ’khyud pa’i spyod pa). N and H have “embrace or conduct” (’khyud pa’am spyod pa).
The “heat” is a sign that one’s practice is successful (Olga Serbaeva, personal communication).
Comm2 (902) glosses this line as, “The practitioner of nonconceptual bliss will be given the same taste of the means of blissful body and mind.”
The Degé (108b.6) has “The practitioner of indestructible reality” (de nyid mi shigs rnal ’byor). Comm2 (903) glosses “indestructible” as “ ‘lifeforce / prāṇa,’ which when brought into the central channel, stabilizes the meditative absorption of bliss-emptiness.” Both the Tib. and Comm2 possibly reflect a slightly different Skt. reading.
This interpretation is based on the Tib. (109a.1) which has “without needing to beg for them / seek them (i.e., effortlessly)” (ma bslangs par). Comm2 (904) concurs with “effortlessly.” The Skt. word, anābhogāt, suggests “without having to bow down.”
The Skt. here has a plural number, suggesting that not only the practitioner, but also people from his immediate surroundings will be benefited, as is often the case in this type of ritual (cf. Bhūtaḍāmara 15.8, 17.6, etc.).
Comm2 (904–905) interprets this as “training connected with the vows of the śrāvaka and bodhisattva.” Alternatively, it could be “vows of śrāvakas and bodhisattvas.”
Instead of “necklace of bone,” the Tib. (109a.7) has “gem” (nor bu).
Comm2 (910) explains that she is consecrated by “arranging the deity on her body, and purifying her through the four aspects of approach and accomplishment.”
The Skt. of this sentence seems to be the same as the Skt. of the corresponding part in the Hevajra. The Tib. (109b.2), however, seems to have switched around the main and relative clauses; it has, “When endowed with the supreme vajra / One should sing a song” (/gang tshe rdo rje mchog ldan par/ /de tshe glu ni blang bar bya/).
The Tib. (109b.3) adds here, “Skillful means takes on the form of the ḍamaru.” (/thabs kyi gzugs kyis cang te’u/).
Comm2 (911) glosses “with the hair of a thief” as “with the hair of a corpse.”
According to Comm2 (911), “that which comes from hūṁ” means “charnel ground bones that come from bodhicitta, on which the five buddhas are etched.”
Comm2 (911) explains this as “containing both human hair and a garland of bone.”
The Tib. (109b.6) has an additional line here: “With the khaṭvāṅga as the wisdom consort / He should perform the vajra recitation and visualization” (/kha TvAM ga ni she rab ste/ /rdo rje bzlas dang bsgom pa yin/).
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.
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.
The secret sixteen syllables are the syllables of the statement rahasye parame ramye sarvātmani sadā sthitaḥ.
Instead of “bile,” the Tib. (110a.4) has “mind” (sems), reflecting the reading cittam; this reading is attested in some manuscripts.
In the Tib. (110a.4), the Skt. word rasa is translated not as “chyle,” but as “taste” (ro).
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).
As this is about the constituents of the human body, “fire” probably means bodily heat.
The Skt. word vasā is rather vague, as it can mean any fatty or oily substance.
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.”
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.
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.”
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.”
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.”
Comm2 (918) says that this is the “location of the central channel, whose nature, being the wind of space, is the dharmadhātu.”
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).
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.
Comm2 (918) elaborates that “entity” means “bodhicitta” and “non-entity” means “self-emergence.”
The five substances listed here are the so called “five nectars.”
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.”
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.”
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.”
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.”
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.”
This half-stanza should perhaps be read together with the prose paragraph (after the next two verses), which seems to complete the statement.
This is interpreted in Comm2 (921) as “inhalation and exhalation.”
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.
In the Tib. (111a.4–5) this section is in the standard seven syllable verse.
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.”
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.
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.”
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.”
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.
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/).
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?”
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/).
In verse 5.1.8, Kāmarūpa is described as an “auxiliary pīṭha.”
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/).
The Tib. (112b.3–4) has, “He is the actualization of the four yogas” (/rnal ’byor bzhi ni mngon du’o/).
Comm2 (928) explains that “the action is the drop of blood, while the agent is the drop of bodhicitta.”
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).
Comm2 (928) states that “the central channel is the channel that conveys bodhicitta, making five.”
The five are, presumably, the four subtle channels just mentioned and the central channel.
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.”
Pullīra is a metrical shortening of Pullīramalaya.
Instead of “Divine,” the Tib. has “Playful” (rtse ba ma).
The subtle channels are here personified by being given feminine names and referred to, on occasion, as “ḍākinī.”
In the Vasantatilakā, from which this passage was taken, the name of this ḍākinī is Mahānāsā.
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/).
Instead of “heart,” the Tib. (113a.3) has “liver” (mchin pa).
Because of the ambiguity of the Skt. sarva, instead of “every body,” another possible meaning is “the entire body.”
This name appears in the text in its BHS spelling, Doṣāvatī.
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.”
The Degé (113a.5) has ’bab ma. However, another version (N) has tshad ma, which translates the Skt. pramāṇā.
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.”
The Tib. (113a.6) has yi dags lha gnas, most likely a scribal error in which lhag (adhi) was altered to lha (deva).
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.
The Tib. (113a.7) has “fully pervasive / pervaded” (kun khyab ma). The Skt. samākula can also be translated as “full,” “fully filled.”
The Skt. mada can be translated either as “semen,” or as “alcohol.”
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?).
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.”
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.
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.”
Comm1 (488) explains, “ ‘Coarse’ means the aggregate of form, while ‘subtle’ means the four other aggregates of sensation and the rest.”
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/).
The Tib. (114a.5–6) has “Through cultivating the maṇḍala” (dkyil ’khor goms pas).
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.
Comm1 (488-489): “Lalanā is the handle of the sruk ladle, while its face is the lotus at the chest.”
This line is missing from the Tib. (114b.1–2).
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.
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/).
Instead of “abides” (pravartate), the Tib. (114b.6) has “surrounds” (rab tu bskor).
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.
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.”
The Tib. (115a.5) has only “ka and so forth” (ka la sogs pa).
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.”
Comm1 (495) states, “ ‘Rākṣasa’ means gtum mo … lower region means at the navel. ”
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.
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.”
Tib. (115a.7) has “present in the consistency of mustard seed” (/yungs kar tsam du rnam par gnas/).
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.”
It seems that these words are spoken by Nairātmyā, as the Blessed One later uses the feminine form of address, “goddess” (devī).
The Yogaratnamālā (a commentary on the Hevajra) explains that the “abode of the vajra” is the syllable hūṁ.
Instead of “the means,” the Tib. (115b.6) has “everything” (thams cad).
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/).
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).
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).
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.
According to Comm1 (502) this result is in the cakra of the nirmāṇakāya at the navel.
We have a play on words here and also a metaphoric allusion to the sixteen sthaviras, or original arhats, traditionally regarded as nirmāṇakāya.
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).
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.
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.”
The Tib. (116b.3) has “What the goddess thus explained” (lha mos de skad bshad pa ni).
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.”
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).
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/).
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.
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.
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.
Instead of “backbiting,” the Tib. (117a.6) has “miserliness / greed” (ser sna).
Instead of “backbiting,” the Tib. (117a.6) has “miserliness / greed” (ser sna).
Instead of “unending, ultimate bliss,” the Tib. (117a.7) has “supremely beneficial great bliss” (bde chen mchog tu phan pa nyid).
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]?’ ”
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/).
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/).
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)).
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.
The Tib. (117b.6) has an extra line after this one: “Or, alternatively, as Akṣobhya” (/gzhan yang mi bskyod pa nyid dang/).
Comm1 (521) elucidates, “Since these two are included within Amoghasiddhi, when it always abides as Amoghasiddhi, it can also abide as Ratnasambhava or Amitābha.”
Comm1 (522) has “below the navel.”
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.”
In the Tib. “the great language” is the grammatical object to “I will teach” in the previous verse.
The Skt. kheṭa has several meanings (village, horse, etc.). Davidson (Indian Esoteric Buddhism, p. 263) has kheṭa as “phlegm.” The Tibetan provides no clues as the code word is always transliterated rather than translated.
Preṅkhana, here translated as “swing,” is translated by Davidson (Indian Esoteric Buddhism, p. 263) as “wandering.”
Apart from “fuel,” kṛpīṭa can also mean “forest,” “belly,” etc.
Dundura or durdura could mean, among other things, a type of a drum or a frog. Both Snellgrove and Davidson (Indian Esoteric Buddhism, p. 263), however, translate it as “emission.”
Apart from the name of a mountain, kāliñjara can also mean “assembly of religious mendicants.”
“Four ingredients,” when this term is used in its conventional meaning, refers to sandal, aloeswood, saffron, and musk.
Davidson (263) translates kundura not as “olibanum,” but as “resin.”
The Tibetan (118b.2–4) transliteration reflects not muku, but mukhi.
The Tib. (118b.2) has ghu ghu.
The meaning of the Skt. word pulaka / puraka is not clear. The translation of this line follows the Tib. (118b.3), which has “Tapping on the tip of one’s nose with one’s palm” (/sna rtser thal mo brdebs pa ni/). Comm2 (955) has “Covering the tip of one’s nose with one’s fingers.”
The Tib. (118b.3–4) has, “Showing the head of a deer, [which is called] draṣṭa,/ Illustrates the sign of a yoginī” (/draSTa ri dags mgo ston pa/ /rnal ’byor ma yi mtshan mar mtshon/). Comm2 (955) states that this is “a sign in response to salutation.”
The Degé (118b.6) reflects stri (stri), but other versions (J, K, N, C, H) reflect sti (sti).
The Degé (118b.7) reflects svā (svA), but other versions (Y, K) reflect sa (sa) and (J, C, N) sva (sva).
Another possible translation, supported by Comm2 (956), is, “These … code words … should be known as signs of the virile ones and their sisters.”
Bhavabhaṭṭa’s commentary on Laghuśaṃvara 22.5 explains that potāṅgī (in Chapter 4 spelled potaṃgī) is an “eye gesture.” In the Degé (119a.1), this word, like other words in this section, is merely transliterated.
While this section, according to the commentaries, deals with verbal code words, the potāṅgī, described as an “eye gesture” (please see the previous note) could be an exception, so it is probably right to say that is “given” in response rather than “said” in response.
The Tib. (119a.4) reflects kākhila (kA khi la).
The Degé (119a.5) reflects the reading anta (end), but Y, J, K, and C reflect andha (dark / blind).
The Degé (119a.5) has “untouchable caste” (gdol pa’i rigs). Other versions (Y, J, K, N, C, H) have “house of an untouchable” (gdol pa’i khyim).
The phrase “he touches his teeth with his tongue” is transliterated in the Tib. (119a.5), indicating that the Tibetan translators understood that it was meant to be spoken, just like the other code words in this list, rather than enacted. It is, however, impossible to know for certain.
The Tib. for this is “lam po (a corruption of lamba?) is ‘fear.’ ”
The translation of this line and the immediately preceding one is based on the Tib. (119a.6).
Rājikā can mean “washerwoman” or “streak.”
“Great sacrificial victim” could be a victim of human sacrifice; the Tib. (119b.1), however, translates mahāpaśu literally as “large cattle” (phyugs chen po).
The Tib. (119b.1) has just “eating” (bza’ ba).
The Degé (119b.1) has aphyaka (a phya ka). Y and K have aphyaga (a phya ga). N and H have apyaka (a pya ka).
The Tib., by putting all the terms in this whole section in transliterated Skt., treats everything as verbal codes, and not gestures. In this instance, though, the grammatical form of mukhasparśane (locative absolute) suggests that one actually touches one’s mouth, rather than says “when the mouth is touched.” The same applies to the phases dantasparśane (“when one touches the teeth”), śūnyasparśane (“when one touches an empty space”), and ūrusparśane (“when one touches the thighs”), in the next few lines.
The Tib. (119b.3) has, “[This section is about] the knowledge of verbal codes” (/ngag gi brda yi ye shes so/). Comm2 (957) also seems to be explicit that the signs listed here are verbal rather than gestural. It states, “Now that the verbal codes have been taught, the bodily codes will then be taught.” The Skt. word chommā (also spelled choma, etc.), though, means not only spoken code words, but also hand gestures, and it appears that not all the signs listed in this section are verbal.
Regarding the word “forehead” in the root text, both the Degé (119b.3) and Comm1 (528) suggest that it refers to the practitioner’s eyebrows knitted in an angry expression. As for the corresponding passage in the Hevajra, however, both its commentaries, the Muktāvalī and the Yogaratnamālā, explain that the “forehead” refers to the part of the effigy where the gaze should be directed. The translation here reflects the Degé and Comm1, even though, grammatically (lalāṭī corresponds in gender to dṛṣṭi), the interpretation in the Hevajra commentaries seems more plausible.
It is not clear whether it is the effigy that is placed toward the left, or that the practitioner’s gaze should be directed at the left side of the effigy.
Again, it is not clear whether the eyes should be turned upward, or that the practitioner should gaze at the upper part of the effigy.
The Tib. (119b.4) has “In the center of the tip of the nose” (/sna yi rste mo’i dbus su gnyis/). Comm1 (528) has “at the top of the nose.” Perhaps this means the bridge of the nose, or where the nose meets the forehead?
The Tib. (119b.4) has, “For killing, [one employs] the animal gaze” (/dud ’gro’i lta stangs gsad pa la/), which is also a possible translation.
The Skt. term used, kumbhaka, implies that one pushes the air toward the diaphragm while holding the breath.
In contradistinction to holding the breath in kumbhaka (see the previous note), when holding the breath in śāntika, the air inside remains still.
Comm1 (529) and the Muktāvalī (1.11.4) take the four types of vegetation mentioned here as the respective objects of the four gazes. Comm2 (958) interprets these as materials for burnt offering rites (sbyin sreg), performed in conjunction with the relevant gaze.
Sacalaṃ tṛṇam could also be a kind of grass. Comm2 (958), for example, glosses “moving grass” as ljam pa, which translates suvarcalā (MW=Ruta Graveolens).
Comm1 (529) and Comm2 (958) explain that homage is paid by the yogin to the yoginī, and is paid in return by her. Comm1 glosses “the two teachers” as virtue and excellence in conduct. The Degé (119b.5) has instead “Having paid homage to the two teachers / One then pays them special homage” (/slob dpon gnyis la phyag ’tshal nas/ /shin tu phyag ’tshal).
In the Tib. this paragraph is in the standard seven syllable verse.
In the Tib. this paragraph is in the standard seven syllable verse.
The Tib. (120a.1–2) is different, and has two possible interpretations: (1) “Except for verbal conventions, / Even well-known wordly conventions / Will be accomplished,” or (2) “Without verbal conventions, / Even well-known worldly conventions / Will be accomplished” (/ngag gi tha snyad ma gtogs par/ /’jig rten rab tu grags pa yi/ /tha snyad du yang ’grub par ’gyur/).
The Tib. (120a.2) has “Thus will the yogi accomplish [conventions] / Included within the mundane and supramundane spheres. / This is the accomplishment of eloquent speech.” (/de ltar yo gis ’jig rten dang/ /’jig rten ’das par bsdus pa ’grub/ /legs par bshad pa’i dngos grub po/). In the Tib. this paragraph is in the standard seven syllable verse.
The meaning of this is not clear, as it seems we have here only a reference to a much more complex recipe. Comm1 (533) elaborates, “Smear on the head the oil from the fruit of that dish, which is an herbal butter of dried leaves and fruit, after having eaten it.” The “fruit” here, it further specifies, is the mustard seed placed in the skull cup. Its leaves, having been dried, along with the oil from the fruit, are made into an herbal extract, which is eaten, while the oil from the fruit [remaining] is rubbed on the head.
Comm1 (533) interprets this final line as “tossed throughout the directions, with the thought that the fruit will exile obstructors, will enable the accomplishment of this, while so thinking it.”
Comm1 (532) interprets this sentence as follows: “While thus meditating, possessing the form of Vajrasattva, who embodies all buddhas, the accomplishment associated with the vast activities, and so forth, will be conferred.”
Comm1 (533) explains that “the following” (idaṃ) refers to the fruit of white licorice root mentioned later.
The Degé (120a.5) is missing “excellent” (mchog), but other versions (N, H) include it.
Comm2 (534) says that this is “the fourteenth day of the waning period.”
The Degé (120a.7–120b.1) adds to this list giant milkweed (arka).
The Tib. (120b.1–2) seems to treat “venom” and “scorpion stinger” as two items, but Comm1 (534) lists these as one, having four ingredients in total. Comm1 clarifies further that “gonāsa refers to a tilitsa snake; one’s hand will become like that, for if someone touches the hand, poison will transfer to him as if he were bitten.”
In the Degé (120b.3) this passage reads “Born from Mālaya, nāgagesar, lord of illness, madanaphala, jāgudeśa, combined with takara and mixed with rice water, removes a variety of poisons from beings.” (mA la ya las byung ba dang/ nA ga ge sar dang/ nad kyi dbang po dang/ ma da na pha la dang/ dzA gu’i yul dang/ ta ka ra dang ldan par ’bras kyi chu dang ldan pas ’gro ba’i dug sna tshogs ’jig par byed do/).
Instead of “feces,” the Tib. (120b.4) reflects bile (ro tsa na). Comm1 (535), however, supports the reading “feces.”
Comm1 (535) supports the reading “body” (lus), whereas Comm2 (961) and the Degé (120b.5) support “hand” (lag pa).
The Tib. (120b.7) has “can divide even those who did not disparage Hara” (’phrog byed ma smad kyang). Comm2 (961) has, “even those that did not exile Hārītī.” In any case, this seems to be a reference to his (or her) loyal and harmonious “supporters.”
The Tib. (121a.1) has, “This supreme among methods throughout the triple universe will send [the enemy] into exile after seven days” (gnas gsum gyi sbyor ba’i mchog ste/ nyi ma bdun gyis skrod par byed do/).
“During the asterism of Puṣya” is missing from the Tib. (121a.3).
The translation here follows the interpretation in Comm1 (536) and Comm2 (962). The Degé (121a.4), however, reads, “Through a paste of takara fruit, amkoṭa fruit, and oil, one will see the naturally abiding divine man. By applying an eye ointment of takara, he will disappear” (/ta ka ra’i ’bras bu dang/ aM ko Ta’i ’bras bu dang/ mar khu’i tshigs mas rang bzhin gyis gnas pa’i skyes bu bzang po mthong bar ’gyur te/ ta ka ra’i mig sman gyis byugs pas mi mthong bar ’gyur ro/). With the variations in Y, K, and N, the passage would read, “Through a paste of the oil of takara fruit and aṁkoṭa fruit one will see the naturally abiding divine man. Through an eye ointment of takara he will disappear.”
Both the Skt. and Tib. (121a.4) have “moon water,” which could be the resin of a camphor tree. Comm2 (536), however, reflects the reading sevāla (se vA la), which, lacking any other clue, might be a corruption of śevāla (MW=Blyxa octandra).
Instead of “blood of a water snake,” the Tib. (121a.6) has “gem of a dundhava” (dundu ba’i rin po che), perhaps reading ratna (gem) for rakta (blood). Comm1 (536) interprets duṇḍubha as, “a snake, known as ṭoṇaḍa.” Comm2 (962) describes it as a “water snake.”
The Tib. (121a.6) has “the house of a Śākya” (shA kya’i gnas), possibly having misread vāhya for śākya.
Instead of “as if on a road,” the Degé (121a.7) has “coursing like a boat” (gru lta bur ’chag cing ’gro).
“Onion” is only one of the possible translations of durgandhā, which means “foul smelling.” The Tib. (121a.7) has a literal translation, “foul smelling” (dri ngan pa).
Ghuṇacūrṇaka could mean either “wood dust produced by woodworms,” as reflected by Comm2 (963), or “powdered woodworms,” as reflected by Comm1 (537).
Comm2 (963) interprets kokila (Indian cuckoo) as “flesh of cuckoo, owl, and crow.” Comm1 (537), however, states that “kokila is a forest bee.”
Comm2 (963) takes dvija (twice-born) to mean “cuckoo” (khu byug); Comm1 (537), however, interprets it as “brahmin” (bram ze).
The Tib. (121b.1–2) has “powdered carama dung” (tsa ra ma’i rtug pa’i phye ma). Comm1 (537) states that “the animal carama is a cat.”
Mahāsamaya (great pledge) is interpreted by Comm1 (537) as “human flesh.”
The Tib. (121b.4) has “With that same hand, without touching [anything else in the interim].”
The Tib. (121b.5) has “wing” (gshog pa), which is another meaning of pakṣa. Comm2 (963), however, interprets pakṣa as “feather” (sgro).
This statement seems very ambiguous. Comm2 (963–964) glosses it as follows: “These ten activities, accordingly, constitute the knowledge of cognition which was taught in the Cakrasamvara Tantra, for when those with the cognition of an ordinary being apply the science (tantra) of medicinal concoctions, they can become equal to the bodhisattvas in attainment.” The Tib. (121b.6) treats vijñānajñānam as a dvandva compound, “cognition and knowledge” (/rnam par shes pa dang ye shes so/).
Comm2 (963) explains, “Having explained the concoctions from the Cakrasamvara, the medicinal concoctions taught in Hevajra are then explained.”
The Skt. readings for this passage vary and the grammar seems corrupt. The Tib. (121b.6) has, “Through making a powder from a bee’s stinger that has been lodged in the chest of a white bitch, combined with the bee and one’s own semen, in the asterism of Puṣya, one will enthrall even a woman loyal to her husband” (dga’ ba dang bcas pa/ dkar mo’i snying po’i nus pa mda’i rma phye mar byas nas/ ’dod pa’i phye mas rang gi sa bon dang ldan pas rgyal la bdag po’i brtul zhugs ma’ang dbang du byed do/). Comm2 (964) has “black bitch,” which reflects a variant reading in some manuscripts.
The Skt. readings for these passages vary and are mutually contradictory. The version derived from the Degé (121b.7), Comm1 (538), and Comm2 (964) would be “By placing in the hand of a virgin girl a plucked ‘female of misfortune,’ together with the paste from a ‘male’ tree, and the rut of an elephant, one can make oneself fortunate and take her away.” Comm1 (538) speaks of “female” and “male” plants, which “should be mixed together, and combined with the wine of a ‘trunk possessor,’ meaning the rut of an elephant.”
Bhūtakeśī can be the name of several plants, including Indian valerian, white basil, etc.
Daṇḍotpala-sahadevā seems to be a compound of two synonyms referring to the same species, purple fleabane (Vernonia cinera). The Degé (121b.7–122a.1), however, treats them as different ingredients: “bhutakeśi, rudanti, daṇḍotpala, and hasadeva [sic], ground together with tears and one’s own semen” (bhu ta ke shi dang/ ru dan ti dang/ daNDa utpala dang/ ha sa de ba dang/ phyogs kyi chu dang/ bdag nyid kyi myos byed dang btags pas). The commentaries do not offer clarification on these ingredients, although Comm2 (964) has hasadeva.
Unidentified. Possible synonyms are jārī (cf. Bhairavapadmāvatīkalpa 9.5) and prasiddhā (cf. ditto 9.15). Comm2 (964) has “putraja [sic] is a particular root called ‘black do ba’ ” (dova?) (do ba nag po).
Unidentified. Comm1 (538) has “āvannā [sic], otherwise known as onā.”
This species has not been identified. Lakṣaṇā could be a variant spelling of lakṣmaṇā, which is the name of several plants. Comm1 (538), however, calls lakṣaṇa [sic] a “tree,” while all the species called lakṣmaṇā are small plants.
This plant (Uraria picta) does not seem to have an English name. There are variations in the Tibetan transliteration. Comm1 (538) has “avantī means ‘joined with ash,’ and is known as hastāboḍi.” Comm2 (964) has, “avada is the ‘ninth root.’ ”
Dinakara can also mean crattock tree.
Comm1 (538) has “the head of a house sparrow.”
Kṣīrādhikā (rich in sap) is described by Comm2 (964) as another name for śaraṇā. There are several plants with the latter name.
Comm2 (538) reflects this reading. The Degé (122a.4–5), however, is missing “bracelet,” and has “The remains from a dead girl’s funeral pyre that had been extinguished with thorn apple juice” (yan lag can shi ba’i ro bsregs pa’i me mdag ka na ka’i khu bas bsad pa).
The Sanskrit is ambiguous, as it only says “The art of making one’s own.” The Tib. (122a.5) has “This was the knowledge / art of making one’s own through contact, and so forth” (/reg pa la sogs pas bdag gi ye shes so/).
Khagapaticakra can also be the name of Indian goosegrass. The Degé (122a.6–7) has an additional ingredient at the beginning, śriṃkha (shriM [Y, J, K, C=shi] kha)
Khagapaticakra can also be the name of Indian goosegrass.
This plant (Uraria picta) does not seem to have an English name.
Jūṭikā could be a certain type of camphor. The Degé (122a.7), however, translates this word as “cutting” and connects it with the previous word (“the cutting of avanatā”). Comm1 (539) reflects the spelling jātrikā (not jūṭikā) and identifies this plant as rukrajatra [sic].
This species has not been identified. Lakṣaṇā could be a variant spelling of lakṣmaṇā, which is the name of several plants.
This list of ingredients seems to be supported by Comm1 (539), except for an additional ingredient in the commentary, bovine orpiment. The corresponding list in the Degé (122b.2–3) is most likely corrupt—the plant chinnaruhā (guduchi) is treated as two ingredients, chinda [sic] and ru ha, as is vatsakanābha (the umbilical cord of a newborn calf), which is treated as vaṃse [sic] and kanabhi.
It is not clear whether she herself is supposed to receive a tilaka, or she comes into contact with it by seeing it on the forehead of the person she is to be enthralled by.
Comm1 (539) identifies śrīsakala (complete glory) as “glory sandalwood.” Grammatically, however, it is possible that śrīsakala refers to “red sandalwood” that follows, meaning together “a fine piece of red sandalwood.”
The Degé (122b.3) has an additional ingredient by interpreting aruṇacandana (red sandalwood) as two items, anuṇa [sic] and candana. It also seems to reflect the reading khagā (female bird), which could be a corruption of kharā (female mule / donkey): shrI ri[N=ri; H=shri-ri] sa ka la dang/ a[N=aM] nu Na dang/ tsandan dang/ ri bong ’dzin pa ’di rnams kyis mnyam par shin tu sbyar ba dang/ drang srong gi bu mkha’ ’gro ma’i khrag gis byugs pa’i thig les.
Instead of “tilaka … its benefits,” the Tib. (122b.5) has “causing a tilaka to appear / arise” (/thig le ’byung bar byed pa), which is a literal translation from the Skt.
The Tib. versions have only one of these two items—the Degé has “eyes” (mig), and other versions (Y, K, J, C) have “feces / droppings” (dri ma).
According to Comm1 (539), “sun” is copper, “moon” is silver, and “fire” is gold. The translation here follows the interpretation of Comm1 (539). The Degé (122b.5–6) has, “The pill, which consists of the relics of the sugatas, should be wrapped, going inside sun, moon, and fire” (bde bar gshegs pa’i gdung gi dngos po’i ril bu nyi ma dang/ zla ba dang/ me’i nang du son par so sor dkris pa).
The ritual by which the pill is “activated” is described in Comm1 (539–540).
As before, “sun,” “moon,” and “fire” are copper, silver, and gold, respectively.
The translation of this passage is based on the Tib. (122b.7) and Comm1 (540).
As before, “sun,” “moon,” and “fire” are copper, silver, and gold, respectively.
The Tib. (123a.2) has “like a yakṣa, one will be able to dwell as a glorious one in one’s desired form” (gnod sbyin lta bur ’dod pa’i gzugs can du dpal dang ldan par gnas par ’gyur ro/).
The Degé (123a.2–3) has six items: “srotaka, the thorn from a hare-marked one, honey, madhuka [tree] together with its first blossom, and combined with the stamens of a young lotus” (sro ta ka dang/ ri bong gis mtshan ma’i tsher ma dang/ sbrang rtsi dang/ sbrang rtsi can dang/ dang po’i me tog dang ldan pa dang/ padma sar pa’i ge sar dang ldan pa). Comm1 (541) has nine items: “śrota is the eye ointment called śrota; hare-marked is śevāla; thorn is the thorn of a samkoca; honey is what is made by bees; sweet (madhuka) is the sweet tree; navahalinī is a flower and a bud (kalika) from a young lāṅgapilī, and included also are two heaps of stamens from them both.” Comm2, however, has a more plausible identification of śaśāṅka as camphor (“possessor of the flower of white śeva”).
The Tib. (123a.3) adds here “in full bloom” (rab tu rgyas pa).
Comm1 (541) states that “woman” here means jackal.
Degé (123a.5) has, when corrected with reference to some important variations, “together with leftovers of food eaten by a crow, which has removed the eyes and fat of one who has died by asphyxiation” (’gags [Y, K= ’gyegs; N=’gengs] nas shi ba’i mig dang / tshil blangs zhing kha [Y, J, K, C=ka] gnyis pas zos pa’i lhag ma dang ldan pa). Comm1 (541) has “ ‘One who died from asphyxiation’ refers to a girl who so died. ‘The end of what is eaten by a crow’ refers to the leftover food that it discards.”
Comm1 (541) states, “An ancestor grove is a charnel ground; rubbed there, during a lunar eclipse, [one gets] the fluid that is produced from sex with a practitioner maiden in her first flowering (menstruation).”
Comm1 (541) states that the blood of a black cat is part of the concoction, rather than its cure.
The Skt. term, śālija, perhaps means “from the flesh of a householder.”
Comm2 (965) states that the mixture should be wrapped in vulture skin for six months, then placed inside the hollow of a vulture’s foot and applied to the eyes with powder of human bone.
The translation here follows Comm1 (542). The Degé (123b.5) has instead, “Even without fulfilling [all] the elements of the ritual procedure / It brings happiness to miserable beings” (/cho ga’i dngos po ma gang yang/ /phongs pa’i sems can bde ba ’bab/).
Comm1 (542–543) states, “That which ‘comes from oceans’ is the salt from human urine. That which ‘comes from mountains’ is human brains.”
This passage is not very clear. Regarding the practice of mudrā, Comm1 (543) states, “One should ascertain the mudrā of the medicine concocted” (sbyor ba’i sman gyi phyag rgya nges pa’o).
The “four ingredients” are usually sandal, aloeswood, saffron, and musk. Here, however, “four ingredients” refers to feces.
Comm2 (966–967) explains these ingredients solely in terms of “ambrosias present in the human body.” “Four ingredients is the essence of feces, musk is urine, sandal is the blood of someone killed in battle, camphor is semen, śālija is human flesh, olibanum (sihla) is menstrual blood, olibanum (kunduru) is also the sign of union, tailed pepper is the vagina, and mugu is the marrow.” This final item is strange, but accords in part with the Tib. root (124a.2), which has “marrow” (rkang gi snying po). Comm1 (543–544) has “by means of olibanum (the sign of union), tailed pepper (vagina) issues discharge, which mixes with the seminal discharge of both the male and female organs in union.” Comm2 glosses the whole section, including the correlations with the times, in terms of the “five ambrosias plus bodhicitta, thus making six substances.”
Comm1 (544) has, “These great medicines are powerful during six time periods, meaning, ‘those [times] completely transform them.’ ” Comm2 (967) has, “ ‘Powerful at six times’ means during six [times] externally and six sessions for the yogin internally, if ambrosia is eaten, the body will become lustrous, such that white hair and wrinkles will disappear.”
“Four ingredients,” when this term is used in its conventional meaning, refers to sandal, aloeswood, saffron, and musk.
As in previous note, instead of “lotus seed” the Tib. (124a.5) has “marrow” (rkang skyes). Possibly “lotus seeds” refers to marrow?
Śekhara (supreme) can mean “cloves” and also some other plants. Comm2 (968), however, glosses it as “vaginal blood.” The Tib. root (124a.6) has the literal “supreme” (mchog).
According to Comm2 (968), this verse begins the “alchemy of external drugs.”
Comm1 (544) explains that “these fourteen substances [are to be eaten] together with the filth from the nine orifices.”
Comm2 (544) glosses this in terms of the lunar cycle and number of days. “Solar” refers to the waning lunar period and “lunar” refers to the waxing period. There are different concoctions for each of these periods.
Comm2 (968) interprets the Skt. dhātu (element) as “bodily constituent.” It says, “bodily constituents, specifically the substances that come from the nine orifices, will turn into gold.” Comm1 (544), however, has “metal, when treated by the bodily substances.”
Vālā (bālā?) can be the name of several plants.
The Tib. (124b.1–2) has three items, “oil born from lotus, oil born from bola, and the ‘four ingredients’ ” (pad+ma las skyes pa dang/ bo la las skyes pa’i mar khu nyid dang/ bzhi mnyam). Comm1 has four items: “ ‘Lotus’ is oil of woman, meaning brain. Then there is the oil from a newborn child; ‘butter,’ meaning oil born of śāli; and oil from the ‘four ingredients.’ ” Comm2 (968–969) also has four items: “Oil from a straw is marrow; oil of balika is semen; ‘butter / oil’ is human fat; and the ‘four ingredients’ is the essence of feces.”
Instead of “black turmeric,” the Tib. (124b.1) has “black mustard” (yung dkar po ma yin pa).
The Degé (124b.3) has “vigorously” (zhen pas), but other versions (Y, J, K, C) have “gently / slowly” (zhan pas).
As noted elsewhere, Comm2 (969) regards the “four ingredients” as feces.
The “three fruits” could be either the three types of myrobalan, or the three sweet fruits (grape, pomegranate, and date), or the three fragrant fruits (nutmeg, areca-nut, and cloves).
Comm1 (546) states that “gold is dhadura, nṛpa is bhriṅgarājā, ceṭi is blue jhiṇaṭī.”
The ingredients vary between the sources. The Degé (125a.1) has “ ‘night,’ white vakuci, blue lotus bulb, iron filings, sulphur, bdellium, sarja resin, and musk” (mtshan mo dang/ ba ku tsi dang/ u+tpa la’i snying po dang/ lcags kyi dri ma dang/ dri’ rdo dang/ gu gul dang/ sardza ra sa dang/ ga bur dang/ ri dags las skyes pa’i chang dang/). Comm1 (546) explains, “ ‘black night’ is black turmeric, ‘blue lotus with bulb’ is a blue lotus that has not bloomed, ‘mountain of stench’ is sulfur, and ‘semen born from deer’ is musk.” Comm2 (970) has “ ‘black’ is black turmeric, vakuci is vacā (shu dag), ‘sprout of blue lotus’ is a blue lotus that has not bloomed, ‘iron filings’ is the dregs left over from smelting iron, and ‘bad odor’ is muzi.”
“Indian caper, and fragrant swamp mallow” is here a translation of dṛk-prarohā. The Degé (124a.3) treats these two as one item, “that which arises stably” (brtan par rab tu skyes pa). Comm1 (546), however, treats them as separate and identifies dṛk as rudantī (Indian caper), and prarohā as balaka / valaka (fragrant swamp mallow).
Comm1 (547) identifies bhūtāri not as asafoetida, but as chaste tree; the latter, however, has already been mentioned earlier in the same recipe.
The two plants, parahṛd and vallabhī (or perhaps one called parahṛdvallabhi), have not been identified.
Comm1 (547) identifies mukta as atimukta, which is the name of at least five different plants.
Mañjari is the name of a variety of plants. Comm1 (547) identifies it as damanka (damanaka?), which could be the name of Artemisia Indica (Japanese mugwort).
The Degé (124a.3–5), with some variations, has twenty-five items in this list, some of which are literal translations from the Sanskrit: “śyāma, priya, keśari, bakula, spell-holding lady, nāga, destroyer of the circle, night roamer, kanaka, śikhi, prapara, bhutāri, parahrida, vallabhi, liberated, hand-spoke, mañjari, gold tree, vacā, vakuca, cloud tree, turmeric, mañjiṣṭha, lord of illness, power of elephant” (shyA ma dang/ pri ya dang/ ke sha ri dang/ ba ku la dang/ rig pa ’dzin ma dang/ nA ga dang/ ’khor lo ’thag pa dang/ mtshan mo rgyu ba dang/ ka na ka dang/ shi khi dang/ pra pa ra dang/ bhu tA ri dang/ pa ra hri da dang/ valli bhi dang/ grol ba dang/ lag pa’i rtsibs dang/ manydza ri dang/ gser shing dang/ ba tsA dang/ ba ku tsa dang/ sprin gyi shing dang/ yung ba dang/ manydziShTha dang/ nad kyi dbang po dang/ glang po’i stobs). Comm1 (547) has “śyāma is the śyāma creeper; priyā is priyaṅgu; kesarī is nāgagesar; vidyādharī is campaka; nāga is phunnāga; cakramardani is eṭagaja; śabarī is turmeric; kanakā is dhadura; śikhī is that which possesses the crown of a peacock; pravara is bala / vala; bhūtāri (enemy of demons) is siduvārā; parahitavallabhi is that which possess robber flowers; mukta is atimukta, known as ahivahu / ahibahu; karārā is karañja; mañjari is damanka; ‘gold tree’ is golden sephālī; avakuja is vāgucī; ‘cloud’ is musta; ‘night dāru’ is haridrā.” Comm2 (970) has “śyama is green śyāmaka (khre rgod ljang gu), gesara is nāgapuṣpa, cakramarda is suvarcalā (lcam pa), ‘night roamer’ is turmeric, ‘cutting medicine’ is the valvaja flower (gres ma’i me tog), ‘enemy of demons’ is white mustard, ‘cuckoo eyes’ refers to lava medicine, mukta is white lo btsan (?), kara is the karañja tree, mañjari is a hair-like clump of medicine, gana is elephant trunk, dadura is turmeric, ‘lord of illness’ is costus (ru rta), and nagabala is white naleśam.”
It is not clear at which point the interlocutor has changed; earlier in this sub-chapter it was Vajragarbha, now it is the goddess.
The compound rajanībhavarajāṃsi (literally, “powder obtained from turmeric”), is in the Degé (124a.7) treated as two separate ingredients: “turmeric,” and the “moisture of bhava.”
Unidentified. Comm2 (970) calls it racaurya and identifies it as the “root of ava(?).”
Unidentified. Comm2 (970) calls it kendu and identifies it as the “leaves of ava(?).” Possibly, keṃśu could be a variant / corruption of kiṃśuka (palash tree).
Comm1 (547) has “the three astringent substances are the three fruits.” Comm2 (971) calls these “three hot substances” (tsha ba), but does not describe them. If they are the “three fruits,” this would probably mean the three varieties of myrobalan. Otherwise they could be the “three pungent substances,” i.e., black and long pepper, and dry ginger.
On this occasion, Comm2 (971) glosses “four ingredients” as “powder of dry human excrement.”
Comm2 (971) defines “cold musk” as the “essence of urine.”
Most likely, the three fruits are the three varieties of myrobalan (Phyllanthus emblica, Terminala chebula, and Terminalia bellerica).
The Tib. (124b.3) has “two karṣa” (zho gnyis).
A unit of weight equal to one karṣa (176 grains troy).
Comm2 (971) glosses “musk from the midriff” as “urine.”
The three fruits are the three varieties of myrobalan (Phyllanthus emblica, Terminala chebula, and Terminalia bellerica).
Instead of “head,” Comm2 (971) has “underside.”
Nāga is the name of several plants. Comm1 (548) identifies it as hastikarṇa, which in turn can be the name of several plants.
Palāśa is the name of several plants.
Degé (124b.7–125a.1) has “three parts each of nāga root, palāśa, and kuṣṭha, with one part mādha as the tenth part” (nA ga mU la dang/ pa la sha dang/ kuSTha cha gsum dang/ mA ga dha bcu’i cha gcig).
The Tib. (125a.1) has “two karṣa” (zho gnyis).
In the Tib. (126a.2) this sentence is “Any other method is as futile as an old man” (/sbyor ba gzhan ni rgan po lta bur don med pa’o/). Comm1 (548) seems to support the reading “buddhahood” though: “ ‘Fruitless’ are other methods; they are like buddhahood, which, although supreme, is without goal.”
Comm1 (548) interprets ṛtubandhanam not as “ritual restrictions with respect to seasons,” but as “retention of semen.” Comm2 (972) interprets the same compound as “cheating of death.” The Degé (126a.3) has, “One who desires to be a yogi / But does not know about timely death / Is like one who punches the sky,/ Drinks mirage water, / Or thrashes chaff out of hunger.” (/dus kyi ’chi na mi rig par/ /gang zhig rnal ’byor par ’dod pa/ /mkha’ la khu tshur bsnun pa dang/ /smig rgyu’i chu ni ’thung ba dang/ /bkres phyir phub ma rdung ba ltar/). Y, J, K, and C, however, all have “restaint / restriction” (’ching), instead of D, “death” (’chi ba).
The finger, as a unit of length, refers not to the length but to the breadth of a finger.
Instead of “enriching,” the Tib. (126b.2) has “summoning” (dgug pa). Comm2 (973) seems to contradict the statement that the pit should have the same measurements as the pit for enriching: it says, “For enthralling and summoning, the pit should be … one cubit in width.”
The words “of the temple or maṇḍala” have been supplied from Comm2 (973).
The Degé (126b.6) has “pipal” (blakSa) instead of “palash.” N and H have “palash,” and so does Comm1 (551).
The Tib. (126b.7–127a.1) adds here “and held according to the proper handling procedure.”
Śatapuṣpa (dill) can also mean “fennel.”
The translation “red sesame or black sesame” follows Comm1 (551). The Degé (127a.3) has “red and black sesame.” The Skt., because of its grammar, could also mean “one should procure, as an alternative to red or black sesame.”
The Degé (127a.3) has pāna (pA na). N and H have vanā (ba nA) instead of pāna (pA na).
Sugandha is the name of several plants and substances.
The last sentence in the Tib. (127a.4) has “as well as wood of olibanum, guggul, khadira, sugandha, and others” (shalla ki dang/ gu gul gyi shing dag dang/ seng ldeng nyid dang/ dri bzang po la sogs pa dang/). Comm2 (974) takes “wood of guggul” to be the firewood.
“Vajra water” is urine (cf. Sampuṭa 5.3.33). Instead of “menstrual blood mixed with vajra water,” the Tib. (127a.4) states, “by mixing [the ingredients] with vajra water from a man and a woman” (skyes pa dang bu med kyi rdo rje’i chu dang lhan cig bsres pas).
Kālaka is the name of several plants.
One of the manuscripts adds at this point, “If one wants to perform the rite of killing, one should prepare kindling [sticks] ten finger-widths long.”
The Tib. (127b.2) adds “millet” at this point.
Instead of “crow meat” the Tib. (127b.4) has “crow tree.” Comm2 (975), however, corroborates the reading “crow meat.”
The Tib. (127b.4) adds at this point “along with parched-wheat flour.”
The Tib. (127b.7) has “fox meat” (wa’i sha). Comm2 (975), however, has “jackal meat.”
The Tib. (128a.1) adds here “a thousand times” (stong).
Atimuktikā has not been identified. The masculine form, atimuktaka, is the name of several plant species.
In place of “mung beans,” the Tib. (128a.3) has two items, “millet and beans” (khre dang/ mon sran gre’u/).
Tamāla is the name of several plants. The Tib. (128a.3) has simply “leaves / petals” (’dab ma).
“At home” is missing from the Tib.
As before, “vajra water” probably means urine.
“At night” is missing from the Tib. (128a.4).
In the Tib. (128a.5) this sentence begins with “Alternatively” (yang na), connecting this sentence with the previous one. This seems wrong, as the previous sentence is about enthralling, and this, about expelling.
Tib. (128a.7) has “those” (de rnams), referring back to the previous ingredients. However, Comm2 (977) has “rice grains.”
The Tib. sets this section in verse.
Comm2 (977) states, “Having measured out a triangular dharmodaya on well-anointed earth, one should draw an eight-petaled lotus with pericarp in chalk.”
Instead of “dot,” the Tib. (128b.4) has “empty space topped by empty space” (/stong pas stong pa mnan pa nyid/). Both commentaries, however, take this as a single dot.
Comm2 (978) has “ ‘adorned with a half moon and a full moon’ means joined with aṁ.”
Comm1 (554) says that this mantra is āṁ laṁ haṁ, with oṁ added to the beginning and svāhā to the end.
The name Locanā is not in the root text, but Comm2 (979) attributes the action described here to “the mantra of Buddha Locanā.”
The Tib. (129a.1) has “And [the Blessed One] said, as ‘a way to request the vajra samaya,’ ‘oṁ’ ” (/rdo rje dam tshig skul bar byed pa zhe bya ba yang bka’ stsal pa/ oM).
Skt. oṁ vajravairocanīye svāhā. The Degé (129a.2) has vailocani (bai lo tsa ni), but other versions (Y, K, J, C) have vairocani (bai ro tsa ni), and still others (N, H) have vairocanīye (bai ro tsa nI ye). Comm1 (555) states, “In the yoga of Vairocana, or Locanā, Locanā is emanated with her skillful means, as requested by this mantra.”
The Tib. (129a.3) has “fifth” (lnga pa). Comm1 (556), however, supports the Skt. post correctionem reading; it says, “ ‘the fifth’ is a corruption; ‘the sixteenth’ should be said.” Comm2 (979) supports this too by referring to the same letter: “the first letter of the fifth group, the letter ta.”
The meaning of the last line is not clear; the “great vajra fear” could be the fear of vajra hells, or the fear experienced in the vajra hells. The Tib. (129a.6) has “For the sake of frightening great vajra” (/rdo rje chen po ’jigs don du/). Comm1 (556) states, “ ‘Frightening great vajra’ means she frightens obstructors and those who would lead astray.” Comm2 (980) glosses the entire verse as, “The efficacy of that is that it protects, guards from threat of danger, and confers power.”
Skt., oṁ jvala jvala hūṁ phaḍbhyo svāhā. After jvala jvala the Degé (129a.7) has bhyo hūṁ phaṭ svāhā (bhyo hUM phaT svA hA) here. J and C have hūṁ phaṭ bhyo (hUM phaT bhyo).
Skt., oṁ vajradharma hrīḥ svāhā.
In the Tib. (129b.3–4) this line is “said to be adorned with Ḍākinī” (/mkha’ ’gro ma ni brgyan par brjod/).
In the Tib. (129b.5–6), the phrase “right at that time” refers to the next sentence, “So said the great Blessed One Vajradhara.”
“Vajradhara” here seems to be another name for Vajrasattva.
The translation “The syllable oṁ … illuminates everything” is based on the Tib. (129b.6), (/oM ni thams cad gsal bar byed/), which is supported by both commentaries. The Skt. seems to be saying “all the shining syllables oṁ,” or, if interpreting the compound oṁkāradīpakāḥ as a bahuvrīhi, “all [these mantras] include a shining syllable oṁ.”
The Degé (130a.1) supports the reading cili cili (tsi li tsi li). N and H, however, support hili hili (hi li hi li).
Skt., oṁ kara kara kuru kuru bandha bandha trāsaya trāsaya kṣobhaya kṣobhaya hraḥ hraḥ pheṁ pheṁ phaṭ phaṭ daha daha paca paca bhakṣa bhakṣa vaśarudhirāntramālāvalambine gṛhṇa gṛhṇa saptapātālagatabhujaṅgaṃ sarpaṃ vā tarjaya tarjaya ākaḍḍa ākaḍḍa hrīṁ hrīṁ jñaiṁ jñaiṁ kṣmāṁ kṣmāṁ hāṁ hāṁ hīṁ hīṁ hūṁ hūṁ kili kili sili sili cili cili dhili dhili hūṁ hūṁ phaṭ phaṭ svāhā.
The derivation va is based on Comm1 (560), which gives oṁ vuṁ svāhā as the “destroying mantra.” The count of rows sometimes includes the vowels as the first row and sometimes not. Including the vowels as a row, “the fourth letter of the seventh row” is va. Not including them, we get ha, as does Comm2 (981). However, this would make the syllable huṁ, rather than vuṁ.
The translation here is based on the Tib. The combination of letters described here (rha) is, however, unlikely. The Skt. has a rather obscure clause: “In the center between the two of the eighth group.”
The Tib. (130b.1) has tāṁ.
Skt., oṁ prasannatāre amṛtamukhi amṛtalocane sarvārthasādhani sarvasattvavaśaṃkari strī vā puruṣo vā rājāno vā vaśaṃ kurutaṃ svāhā.
Following the Degé (130a.3), where puṣkara is translated as “anther” (ze’u ’bru).
The phrase mantra-vid in the Skt. root text seems to have the meaning of “mantric spell,” with vid being perhaps synonymous with vidyā.
Skt., hrīḥ vaśaṃ kuru hrīḥ.
The Degé (131a.3) has, “One should write ‘ā such and such’ in the center of the letter e” (/e’i dbus su A che ge mo zhes bri bar bya). N, C, and H have a instead of e. Y has sa instead of ā. K is missing ā. N has a instead of ā. Comm1 (567) has “write ‘such and such of such and such vaśamānaya’ at the center of the letter āḥ.” Comm2 (984) has “write ‘such and such ho’ inside a single big letter a.” The two most significant variants—“in the center of the letter e,” and “in the center of the letter āḥ”—are each supported by different Skt. manuscripts.
Skt., oṁ sarvamohani tāre tutāre ture sarvaduṣṭān mohaya mohaya bhagavati sarvaduṣṭānāṃ bandha bandha hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā.
Comm1 (567) has, “While meditating on the edge of his garment, he should tie a knot to the right with the left hand, [thinking] that all pernicious ones are inside.” Comm2 (984) has, “should write this very maṇḍala on birchbark and tie it in a knot to the edge of his garment when he embarks on a journey.”
Comm2 (985) has the mantra as “ ‘such and such’ vaśaṁ kuru ho.”
There seems to be an inconsistency here, as first we had “lotus marked with a wheel,” and now “wheel marked with a blue lotus.”
The Tib. has instead “In its center,” although it previously translated puṣkareṣu as “on the anthers.”
Skt., oṁ hūṁ hūṁ budhya budhya khāda khāda chinda chinda dhuna dhuna matha matha bandha bandha • amukam amukena saha vidveṣaya hūṁ hūṁ phaṭ phaṭ svāhā.
According to Comm1 (568) these are two interlocking triangles.
Comm1 (568) seems to depart from this arrangement, as it has “hūṁ hūṁ phaṭ on the uppermost corner, and hūṁ gaḥ hūṁ hūṁ gaḥ hūṁ on the four outer corners and the lowermost corner.”
Skt., oṁ pāta pātanī svāhā.
Skt., oṁ jambha jambhanī svāhā.
Skt., oṁ moha mohanī svāhā.
Skt., oṁ stambha stambhanī svāhā.
Skt., amukaṃ stambhaya.
Comm2 (986) indicates that this is an effigy of a frog.
The translation of this sentence is influenced by the Tib. (132a.3), as its Skt. grammar is unclear. The Tib. has “and placing [the thorn in] from above, so that the frog’s upper palate is joined to the lower palate below.” (steng gi sbal pa’i ya mgal de yang spang leb la ’og tu sbyar te gzhag par byas na). The reading adopted in the accompanying Skt. edition could be translated as, “One should pierce its mouth with a thorn of downy datura through the upper palate and place the frog in a box upside down.”
It is not clear whether there are four hūṁ syllables, one at each of the four tips of the crossed vajra scepter, or four syllables at each of the tips.
This is an allusion to Mārīcī standing in the pratyālīḍha posture.
This could also be interpreted as “you are creation and you are destruction.”
It is not clear what “great monastic robes” (mahācīvara) refers to.
It is not clear how the last sentence should be interpreted. Possibly, Mārīcī, being the personification of the sun, has the ability to shed or to withhold her light, thus making everything visible or invisible.
Skt., oṁ padākramasi parākramasi udayam asi nairam asi cārkam asi markam asi ūrmam asi vanam asi gulmam asi cīvaram asi mahācīvaram asi antardhānam asi svāhā.
Skt., oṁ mārīcyai.
Skt., oṁ varāli vattāli varāhamukhi sarvaduṣṭapraduṣṭānāṃ kāyavākcittaṃ mukhaṃ jambhaya stambhaya.
Skt., devadattaṃ rakṣa rakṣa.
Instead of “deity,” the Tib. (132a.7) has “Devadatta” (lha sbyin).
Skt., oṁ mārīcyai devatāyai.
“On his cheeks and throat” added based on Comm2 (986).
Skt., ye mama cittaghātaṃ kurvanti tān patantu pratyaṅgirāḥ. Pratyaṅgira could also be translated as a type of being, here in the plural (the pratyaṅgiras). The Tib. (132b.1–2), however, seems to be saying, “Avert the incantations and bring to ruin those who injure my mind!” (gang zhig bdag gi sems la snun par byed pa de la ltung ba dang/ rig sngags phyir zlog par mdzod cig).
“Up to the chest” has been supplied from the Tib. (132b.2) brang.
Comm2 (986) calls this the “throne / seat” of the caitya. Some of the Skt. readings suggest though that the area being specified here is the effigy’s thighs below the caitya.
As before, the Tib. (132b.4) has “Avert the incantations and bring to ruin.”
The Tib. (132b.4) treats meḍhraliṅga as a dvandva, “testicles and phallus”(?) (pho mtshan dang/ rtags).
The translation here follows Comm1 (571), which states that salilapṛṣṭha refers to the “back of the hands.”
The text does not make it clear whether it is the spurs of the mountain, or the tips of the crossed vajra scepter, or perhaps its prongs, that should be marked as described.
The Degé (132b.6) has “One should inscribe inside the edges with the syllable nāṁ” (mtshams kyi nang du ni nAM gi rnam pa bri bar bya/). Y and K have “One should inscribe inside the edges the form of inside” (ni nang gi rnam). N has “marked with nam” (nam gyis mtshan). C has “the syllable ṭāṁ” (TAM gi rnam). H has “marked with nāṁ” (nAM gyis mtshan). Neither commentary mentions this aspect or specifies the syllable.
Comm2 (987) indicates that the Skt. compound should be divided into four words, which it gives as ala, kata, bhaya, and maṃyaṃ. The Degé (132b.7) has alakatākapāpamaṃsaṃ (a la ka tA ka pA pa maM saM). Y and K have lakta katā … māṃsāṃ (lakta ka tA … mAM sAM). J has kukatā (ku ka tA). N has māsaṃ (mA saM).
Skt., hūṁ gaḥ hūṁ hūṁ gaḥ gaḥ hūṁ vṛṣṭiṃ kuru hūṁ gaḥ gaḥ hūṁ.
The Tib. (133a.1) has “belly” (pho ba) instead of “hips,” but Comm2 (987) has “two hips.”
The Skt. here is not clear. It literally says “on the inner face.” Comm1 (572) and Comm2 (987) suggest “face down.”
Skt., oṁ vattāli varāli varāhamukhi sarvaduṣṭapraduṣṭānāṃ mukhaṃ stambhaya.
Skt., amuka amukī putraṃ labhate.
Skt., oṁ maṇidhari vajriṇi mahāpratisare hūṁ hūṁ phaṭ phaṭ svāhā.
Skt., oṁ amṛtavilokini garbhaṃ saṃrakṣaṇi ākarṣaṇi hūṁ hūṁ phaṭ phaṭ svāhā.
Skt., yaḥ de yaḥ va yaḥ da yaḥ tta yaḥ mu yaḥ ccā yaḥ ṭa yaḥ ya yaḥ.
The Tib. (133b.5) interprets the compound “vajra-sun” (Vajrasūrya) as “[the sun] marked with a vajra” (rdo rjes mtshan pa).
The Tib. (133b.7) has, “By observing the ritual procedure, the mantra will accomplish all activities” (las kyi cho ga mthong bas sngags kyis las thams cad byed par ’gyur ro/).
Skt., oṁ sumbha nisumbha hūṁ hūṁ phaṭ / oṁ gṛhṇa gṛhṇa hūṁ hūṁ phaṭ / oṁ gṛhṇāpaya gṛhṇāpaya hūṁ hūṁ phaṭ / ānaya ho bhagavān vidyārāja hūṁ hūṁ phaṭ svāhā.
Traditionally sixteen in number, here they are without the four “neuter” vowels, hence the number twelve.
The syllable identification given in parentheses concords with Comm1 (583).
Instead of “Wearing his armor,” the Degé (134a.5) has “Being thus accustomed to the procedure” (/de ltar cho gas goms pa ni/). However, H has “Being thus clothed in armor” (go chas bgos).
In the Tib. (134a.5) this passage is in verse.
Comm2 (990) has, “The mantrin should write double, meaning that he should write the six mantras of the ḍākinī in the form of a six-spoked wheel, and also the mantras of the hero on the six-petaled lotus outside of that.”
The Skt. of the sentence has several variants, none of them very clear. The Degé (134a.6–7), with only minor variations, seems to be saying, “One should place the messenger goddesses in the center of the circle / And likewise at the doors, according to sequence” (’khor lo’i snying por pho nya mo dgod par bya zhing/ sgo la yang cho ga’i rim pa bzhin du’o/). Comm2 (990) seems to differ regarding who should be placed at the inner sanctum: “One should place, according to sequence, the eight seed syllables of the Crow-Faced Goddess and the rest inside the doors and in the four interstices between them, and the six heroes in the middle, the core of the circle.”
Comm2 (990) glosses the term vedī as toraṇa (rta babs), i.e., “archway.”
Skt., oṁ prasannatāre amṛtamukhi amṛtalocane sarvārthasādhani svāhā.
Skt., oṁ sarvamohani tāre tuttāre sarvaduṣṭān mohaya mohaya bhagavati sarvaduṣṭān bandha bandha hūṁ hūṁ phaṭ svāhā.
The commentaries specify that these are six tāṁ syllables.
Skt., sarvasainyaparājayas tārābhyudayo nāma.
Comm2 (992) states, “One should place, accordingly, the 64 feet positions, as prescribed in tantras like … in accordance with the deities of the maṇḍala.” Comm1 (591) has for the line, “ ‘One should move with vajra feet’ meaning to place them as described in other tantras.”
The Tib. (135b.2–3) has “his wisdom consort and yoginī” (rang gi rig ma dang/ rnal ’byor ma).
The Sanskrit grammar is anomalous here, as “blessed” is singular, and “tathāgatas” is plural.
The Tib. (135b.3) has gsor bar bya ba, which is defined as “twirling, striking, and raising,” as done with a sword in a fencing display.
The word “visualizing” is in the Skt. in the plural, possibly suggesting that one generates not one, but many Krodhas.
The Degé (135b.5) has instead, after “ḍākinīs,” “kaṭapūtanas, and ostārakas, all with great power and magical ability, along with their retinues of followers” (lus srul po dang/ gnon po mthu che shing rdzu ’phrul chen ba rjes su ’brang ba’i ’khor dang bcas pa). Y, K, and N have the same, minus “ostāraka” (gnon po).
The meaning of this part of the sentence is not very clear. The Tib. (136a.1) has, “When this command has been pronounced three times, he should, while holding his great vajra sceptre in his hand, radiate wrathful forms from his vajra” (zhes lan gsum du brjod do/ /rdo rje chen po lag par bzung nas rang gi rdo rje las khro bo’i sku bton te/).
The Tib. (136a.2) has instead, “Then, he should perform the consecration and so forth by means of the mantra for summoning the earth goddess” (/de nas sa’i lha mo dgug pa’i sngags kyis byin gyis brlab pa la sogs pa bya).
Skt., oṁ ehy ehi mahādevi pṛthivīlokamātare sarvaratnapūrṇadivyālaṅkārabhūṣite hāranūpuranirghoṣe vajrasattvaprapūjite gṛhītvā idam arghaṃ homakarmasu sādhaya hrī hī hī hī haṁ svāhā. In the Degé (136a.4) the last part is “hī hī hī hī haṁ svāhā” (hI hI hI hI haM svA hA). Y, K, and N have “hrī” (hrI) in place of the first hī. K has “hūṁ” (hUM) in place of “haṁ” (haM).
The Tib. (136a.6) has “another supremely vulgar [caste]” (gzhan phal pa mchog), which seems to reflect not sāmānyānyatamānām, but likely a corrupt reading, sāmānyatamānām.
The Degé (136a.7) wrongly has “above” (gong du) instead of “why / where?” (gang du) for kutas. However, Y, J, K, N, C, and H all have “why / where?” (gang du).
It is not clear whether the text specifies two locations for the syllable bhrūṁ, or this syllable should indeed be placed at the two locations just mentioned (the other two syllables are each placed, likewise, at more than one location).
Instead of “thus,” the Degé (136b.1) has “there” (der), but N and H have “thus” (de ltar).
Instead of “or,” the Tib. (136b.3) has “and.”
Comm1 (597) explains that one “smears the vulva with blood and semen,” whereas Comm2 (995) says that one “fills the vulva with semen.”
Same as above, the Tib. (136b.4) here has “another supremely vulgar [caste]” (gzhan phal pa mchog).
The Tib. (136b.5–6) has, “In order to accomplish the multiplicity of rites / I will [now] teach on the rite of homa” (/sna tshogs las ni rab sgrub phyir/ /sbyin sreg las ni rab bshad bya/).
The Skt. phrase could also mean “Those gods who have fire for their mouth.”
In the Tib. (136b.6) this sentence is, “Fire is said to be the mouth of the gods. / It is dependent on the principle of homa” (/me ni lha yi kha ru gsungs/ /sbyin sreg de nyid rnam par gnas/).
Instead of “vajrins who possess the three bodies,” the Tib. (136b.6–7) has “[those] born from the tip / peak of the supreme three bodies” (/sku gsum mchog gi rtse las skyes/).
One uses a contraption for rotating a stick inserted into a hole in a piece of wood. The Tib. (136b.7) translates manthāna literally as “rubbing” (gtsugs pa); Comm2 (995) glosses it as “rubbing wood” (gtsug shing).
The Skt. could also mean, “The fire obtained from an untouchable or from a charnel ground will make the rite inauspicious.”
This line is unclear in both the Skt. and the Tib. The extended sentence, starting in the previous verse, is in the Tib. (136b.7–137a.1), “A circle, a square, / a half moon, or a triangle / with a perimeter marked by vajra scepters, / should be radiated to the edge of the maṇḍala” (/zlum po dang ni gru bzhi dang/ /zla phyed dang ni gru gsum pa/ /rdo rje’i mtshan ma’i mu ran dang/ /dkyil ’khor grwar ni spro bar bya/). In the Skt. the outer circle is described as vaikoṇa, which could mean, among other things, “without corners,” or “with corners in the intermediate directions.”
Instead of “He who knows the nature of homa,” the Tib. (137a.1) has “According to the stages of the principles of homa” (/sbyin sreg de nyid chog rim pas/). Comm1 (599) has “He who knows the procedure according to the nature of homa” (sbyin sreg gi rang bzhin gyi cho ga shes pa’o).
In the Tib. (137a.1) this sentence is, “In the center of the pit he should place a diadem, a lotus, a vajra scepter, a sword, and a lotus” (/thab khung dbus su gtsug tor dang/ /chu skyes rdo rje rin chen dang/ /padma gzhug par bya’o/). Comm2 (996) states that the items listed here should mark the center of the pit, in accordance with the activity emphasized, and, in addition, the rim. As for the rim: “At a spot dedicated to pacifying, the inner perimeter should be marked with a vajra, the middle perimeter should be marked with a diadem, and the outer perimeter should be with a lotus. For enriching, the inner perimeter should be marked with a jewel vajra. For overpowering, it should be marked with a garland of lotuses. And for destroying, it should be marked with a garland of wrathful vajras.” Comm1 (598) interprets this similarly to be marks on the rim and the center of the hearth / pit: “Along the corners outside of it (the pit) should be three-pronged vajra scepters of wrath, which are [also] in the pit for rites of destruction. For pacifying there should be wheels, or three-pronged vajra scepters [in the corners]; for enriching, there should be jewels; for overpowering, there should be goads marked with red lotuses; and for all-purpose rites, there should be swords, or vajra crosses.” It also states, “In the center of the pit should be the mark that corresponds with the activity being performed, and for the all-purpose rite, the main mark, which corresponds to the activity being performed, should be surrounded by the four [other activity] marks.”
Instead of “[the solids] to be offered,” the Tib. (137a.2) has “the ladle to be filled [with solid matter]” (dgang gzar) as distinct from the blugs gzar, “the ladle to be poured into [with liquid matter]” (/blugs gzar mar khu khyab pas ni/ /de bzhin dgang gzar dgang blugs nyid/).
Comm1 (599) explains this in terms of the opening of the ladle for liquids being pressed against the opening of the ladle for solids, so that the filled liquid ladle fills the solids ladle with ghee when they are pressed together.
“Materials to be burned” is based on the Tib. (137a.2), which has “burnt offering materials” (sbyin sreg yo byad), meaning the materials to be burned, such as kindling wood, and so forth. Both Comm1 (599) and Comm2 (996) confirm this. The Skt. is less specific, as it only has “accessories to homa” (homopayikam).
Instead of “fearlessness,” the Degé (137a.3–4) has “fearful fire” (me ’jigs). Comm1 (599), however, supports the Skt. reading. C, U, and H reflect the Sanskrit with “fearlessness” (mi ’jigs), whereas Y, K, and N have neither “fearful fire” (me ’jigs) nor “fearlessness” (mi ’jigs), but “fearful” (’jigs).
Skt., oṁ agne dīpya dīpya āviśa mahāśriye havyakavyavāhanāya svāhā.
Comm2 (997) states that these are the rays of moonlight, sunlight, rainbow, and black, which correspond to the four activities of pacifying, enriching, overpowering, and destroying.
There is a play on words in the Skt. here, as the words for “red” (rakta) and “impassioning” (anurāgana) are derived from the same root √rañj (to redden).
In the Tib. (137b.4–5) this sentence reads, “[The fire may also] have many flames, and belch smoke and sparks; it may rise, wane, and suddenly decrease in power / lustre / attractiveness; it may be black in color, have the color of palāśa plant, or resemble a trident or the sun; likewise, the smoke may resemble the head of a cow, or smell like a corpse, a fish, an ass, a dog, or a camel. Whether there will be obstacles or not will [in this way] be indicated by the signs of the fire” (me lce mang ba dang/ du ba dang/ me stag thams cad yang dag par langs pa dang/ chung chung ngur ’chad pa dang/ myur bar gzi brjid chung ba dang/ nag po dang bcas pa dang/ pa la sha’i mdog dang/ rtse gsum pa dang/ nyi ma lta bu nyid dang/ de bzhin du ba glang gi mgo lta bu nyid dang/ ro’i dri dang/ nya’i dri dang/ bong bu’i dang/ khyi’i dang/ rnga mo’i ni bgegs dang bgegs med pa’i ’bar ba’i mtshan mtshon par bya ba yin no/).
Instead of “Whatever gods are employed for whomever’s sake,” the Tib. (137b.7–138a.1) has instead “Whichever / any god that possesses a mouth / face” (/gang yang kha dang ldan pa’i lha/). Comm1 (600) seems to support the Skt.
“And then commence with the activity” is based on the Tib. (138a.1): /phyi nas las ni brtsams par bya/. The meaning of the Skt. compound karmavivardhitaḥ is not clear in this context.
Comm1 (601) states, “it is suchness, the same taste as emptiness, which is the essence of homa and its associated rites.”
The Tib. (138a.2) seems to interpret the Skt. śubhadravya (auspicious substance) as “semen” (khu ba) even though it parses this and the following sentences differently.
The Tib. (138a.2) parses and reads this and the preceding sentences differently: “In homa rites of pacifying, enriching, / Overpowering and bringing seminal fluid into existence, / [Each] activity is fulfilled entirely / Through the homa of feces, urine, blood, marrow, / Bone, and human flesh” (/zhi ba rgyas pa bdang dang ni/ /khu ba srid pa’i sbyin sreg la/ /bshang gci khrag dang rkang dang ni/ /rus pa sha chen sbyin sreg gi/ /thams cad las ni kha bkang yin/). Comm2 (999) reads this as a way to do homa with the body composed of the five ambrosias, if fasting in order for the homa rite.
The Tib. (138a.2–3) seems to translate the name of this samādhi as “The Wisdom Vajra That Accomplishes the Vajra Wisdom Circle of the Tathāgata Great Vairocana” (rnam par snang mdzad chen po de bzhin gshegs pa’i rdo rje ye shes kyi ’khor lo sgrub pa’i ye shes rdo rje).
Comm2 (1000) states that this “bhaga” is “the maṇḍala of the bhaga, the triangular syllable e, in the center of the hearth / fire pit.”
The Tib. (138a.5) has “eight faces” (zhal brgyad ma), which is supported by some of the Skt. manuscripts. The description of the individual faces later on, however, rather indicates the number seven.
Some manuscript readings and other elements of her description later on could suggest that she is actually red.
The Tib. (138a.6) is missing “a choker, a diadem” and has “bracelets” (lag gdub).
The reading “barley flowers” sounds odd, as barley bears no blossoms, but it is supported by the Degé (138a.6) (ya ba’i me tog). Y, K, J, and C have “turmeric flower” (yung ba’i me tog). Some Skt. manuscripts have the reading javā (China rose), but this would contradict the deity’s earlier description as green.
The Skt. trimuṇḍaka could suggest a “trident with three human heads [impaled on it].” The Tib. (138b.2) has simply “human head” (mi’i mgo bo).
Comm2 (1001) reads, “Her seventh face is the face of a donkey, which belongs to the family of Śrī Heruka.”
The Degé (138b.4) reflects “Heruka” (he ru ka), but Y, K, J, N, and C all reflect “Herukī” (he ru k’i).
The Degé (138b.4) has “the ultimate cause” (rgyu’i mchog). Y and K have “the manifester of all accomplishments” (dngos grub thams cad gsal ba pa). J, C, and N have “she to whom all accomplishments are requested” (dngos grub thams cad gsol ba). Comm2 (1001) has “bestower of all accomplishments.”
As before, “bhaga” seems to refer here to the central area of the hearth. This is described in Comm1 (603) as “the dharmodaya in the middle of which an enclosure has been piled up.” Comm2 (1001) has, more specifically, “on top of the hearth / fire pit.”
The Tib. (139a.1) begins the list with “human skin” (skyes pa’i pags pa), then adds “human fat, blood, flesh, stomach fat(?), and marrow” (tshil dang/ khrag dang/ sha dang/ lto ba’i tshil dang/ rkang).
“Indra” is missing from the Tib. (139a.1).
Comm1 describes kaṇaya (also spelled kaṇapa / kanapa) as “half-spear” (mdung phed pa).
Instead of “goblet,” the Tib. (139a.7) has “skull cup” (thod pa).
Comm1 (605) describes the mantrin [bird] as “khyim bya,” which, according to the Negi dictionary, means kukkuṭa (cock).
Starting from “parrots,” the translation of bird names is influenced by the Degé (139b.2) (ne tso dang/ khra dang/ man tri dang/ bya rgod chen po dang/ bya long ngo). Y and N have “lions” (seng ge) instead of “parrots” (ne tso), which is supported by some Skt. manuscripts but upsets the cohesion of the list that seems to be of birds only.
“Humans hanged from banyan trees” is missing from the Tib. (139b.2–4) and some of the Skt. manuscripts.
The Tib. (139b.2–4) connects this phrase with the previous sentence: “Thus has the Blessed One taught on the Great Vajrabhairava.”
Instead of “radiant,” the Tib. (139b.5) has “frightening” (’jigs byed ma).
The Tib. (140a.1) has “Through just visualizing this” (/’di ni bsgoms pa tsam gyis ni/), reflecting perhaps the reading bhāvyamātreṇa instead of the manuscripts’ bhāvyamānena.
The Degé (140a.4) has “aspired / wished for by the fire of rage” (/khro bo ’bar bas smon pa dang/), but other versions (Y, K, N, H) have “abused / reviled / diminished / thrown by the fire of rage” (/khro bo ’bar bas smod pa dang/), which reflects more closely the Sanskrit.
The translation about her being white is uncertain; the passage could just be about the five buddhas on Parṇaśāvarī’s head raining five-colored nectar.
The Tib. (140a.4) is missing “five-colored.”
This clause is not very clear. The Tib. (140a.5) has “[Her] right and other faces” (g.yas dang gzhan pa’i zhal).
In fact, the faces of Parṇaśāvarī have not been described elsewhere in the Sampuṭa. Either the statement implies that her “right and left” faces are the same as the faces of Mārīcī, the goddess described just before this one, or, possibly, the faces of Parṇaśāvarī have been described in the source text from which the description of this goddess was taken.
The Degé (140a.5) has “for the sake of [positing] all such illusions [in] the all-ground” (/’di ’dra’i sgyu ma kun gzhi’i phyir/). However, Y and K have “for the sake of pacifying all such illusion” (zhi “pacify” instead of gzhi “ground”). J has a third option: “four” (bzhi).
The Tib. (140a.5) connects this sentence with the preceding one: “The blessed tathāgata Great Vajra [thus] taught about Parṇaśāvarī, remover of all illnesses” (nad thams cad ’joms par byed pa’i ri khrod ma shing lo can zhes bya ba bcom ldan ’das de bzhin gshegs pa rdo rje chen pos bka’ stsal to/).
Comm2 (1034) calls him “Vetālasaṃvara” (ro langs kyi bde mchog).
Comm1 (607) states that “the great preta” is Bhairava (’jigs byed), i.e., a wrathful form of Śiva.
It is not clear how he is “furnished” with these syllables. The Tib. (140b.2) simply has “furnished with each letter” (yi ge yi ge yang dag ldan). Comm1 (608-609) glosses this as “[He] is adorned according to where the different letters are joined [to him] through the exchange of light rays back and forth.”
It is not clear whether his faces are each adorned with one of the syllables, or he is adorned with them some other way.
It is not clear whether one visualizes the deity or the target, or the target in the form of the deity. The Skt. also includes the phrase pādam ārabhya (starting from the feet), not reflected in the Tibetan, possibly referring to the target’s body.
Instead of “drip” the Tib. (140b.3) has “ripen,” “issue forth,” “digest” (’ju ba = Skt. pariṇati). All the Skt. manuscripts, however, are unambiguous in the reading “drip.”
Tib. (140b.4–5) (/des ni rdo rje mtshon cha yis/ /’bar ba dang ni khrag gi lus/).
Instead of “sucking,” the Degé (140b.5) has “frighten” (’jigs). However, N and H have “suck” (’jib), whereas Y and K have “destroy” (’jig).
Skt., oṁ vajraḍākini amukasya raktam ākarṣaya hūṁ phaṭ.
Skt., oṁ vajrarākṣasa bhakṣayemaṃ phaṭ.
Skt., oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ hūṁ phaṭ svāhā.
Comm1 (609) states that this is a “camel,” not Vajrakrodha, per se. Comm2 (1004) states, “While visualizing himself as the one-faced, two-armed Yamāntaka, transformed from the syllable hūṁ, he should visualize a camel standing on the maṇḍala of wind. He should imagine that [the target], riding on its back, is led to the southern direction.”
The translation of this sentence follows the interpretation as found in Comm2 (1004): “If he writes [the victim’s name] using ink from leaves gathered from trees blown by the wind, mixed with dirt from the footprint of the enemy, and then conceals it in a camel hoof, [the enemy] will be driven off.” This interpretation seems to be supported also by the Degé (141a.3–4): “He should form the victim’s name using leaves [felled by] swirls of wind and earth from [the victim’s] footprint, and conceal it in the hoof of a diamond-headed one (i.e., a camel)” (/rlung gi dkyil ’khor lo ma dang/ /de yi nges par rkang rjes sa/ /rdo rje’i mgo bo rkang par ni/ /de yi ming ni gzung bas sba/). Comm1 (610), however, seems to interpret this in terms of visualization rather than ritual prescription: “The Vajrakrodhas cause [the victim] to be concealed in camel hooves means that they conceal dirt left by him, tied up in leaves.”
The Tib. (141a.4–5) has “head hair of a brahmin and body hair of a śramaṇa” (bram ze’i skra dang dge sbyong spus).
The Degé (141a.4–5) has, “Having wrapped an owl feather with the head hair of a brahmin and [another] with the body hair of a monk, he should write on them the names of the [two] enemies, [one on each], interspersed with the mantra, and bury them” (/bram ze’i skra dang dge sbyong spus/ /’ug pa’i gshog pa dkris nas ni/ /de ming sngags kyi nang bcug ste/ /bris nas sa la sbas nas ni/). Comm2 (1004) glosses this as follows: “Having written the names of the two enemies on crow and owl feathers, respectively, he should wrap one in the hair of a brahmin and the other in the hair of a monk, and bury them. If, when doing so, he visualizes that they become enemies and fight, the enemies will be divided.” Comm1 (610) has only “owl feathers” but mentions “two separate containers,” suggesting two names, the names of the targets between whom one intends to draw a wedge.
Comm1 (610) explains that the deity is visualized transformed from the syllable cī. Comm2 (1004) explains that the horse-headed deity transforms from the syllable ca (a corruption of cī?). Comm1 (610) further explains that cī figures in the visualization as the seed syllable in the deity’s mantra oṁ hayagrīva cī svāhā.
Comm2 (1004) states that this rite is to cause illness: “If he imagines the syllable maṁ at the navel of the target and visualizes that it transforms into a three-headed snake that moves upward, this will draw out the wine [from the enemy’s belly].” Comm1 (611), however, describes this rite as the means to “summon wine that is present in the homes of barmaids and so forth.”
The Tib. (141a.6) and Comm2 (1004) have just “green” (ljang gu). Comm1 (611), however, has “green with a slightly yellow tint.”
The Tib. (141a.6) has “eight hands” (phyag brgyad pa).
Again, the Tib. (141a.7) has “green” (ljang gu).
For “Viṣṇu, Śiva, and so forth,” the Tib. (141b.1) is using their specific epithets: “Nārāyaṇa, Maheśvara, and so forth” (sred med kyi bu dang/ dbang phyug chen po la sogs pa).
Comm2 (1004) elaborates that one visualizes a “three-headed snake moving upward.”
The oldest Skt. manuscript has “inside it”; all the others have “around it.”
Starting from “with the seven seeds of wind,” the Degé (141b.4) translates this sentence as, “By inhaling the syllable ya, the seed syllable of all seven winds, Mahendra, who is marked with the syllable laṁ, conceals [the winds] within [himself]” (ya’i rnam pa rlung bdun po kun gyi sa bon dbugs rngub pas nang du sbas te/ dbang chen laM gis mtshan pas sba’o/). Y, J, K, C, and N have (mtshan pa), instead of (mtshan pas), in which case the latter portion would read, “By inhaling the syllable ya, the seed syllable of all seven winds, one conceals Mahendra, who is marked with the syllable laṁ.”
Comm2 (1004) says that the central figure is Nīlāmbaradhara (gos sngon po can), a form of Vajrapāṇi.
This syllable could be ni(?).
The Degé (141b.6–7) and other versions have “frightens” (’jigs par byed) rather than “causes the dissolution” (’jig par byed), which might be easily explained away as a scribal error, but Comm2 (1004) clearly interprets this as “Mahābhairava” (’jigs byed chen po), who with his “gaping mouth” (the first of eight) draws in the seven waters and drinks them.
Comm1 (612) glosses these as “a multitude of complete Vajrakrodha bodies.”
The Tib. (142a.1) has “a sword, a wrathful gesture, an arrow, a noose, a bow, and a vajra scepter” (ral gri dang/ sdigs mdzug dang/ mda’ dang/ zhags pa dang/ gzhu dang/ rdo rje).
The Tib. (142a.3) has hūṁ (hUM) after the second “smother.”
Skt., oṁ sumbha nisumbha vajramuṣalena cūrṇaya vighnān hūṁ phaṭ.
“Instantly” is missing from the Tib. (142a.4).
Comm2 (1005) identifies this deity as “Nīlāmbāradhara with the face of a garuḍa, seated on the eight nāgas.”
The Tib. (142a.5) has instead “with blue wings, drying up a river torrent with a stroke of its beak,” (gshog pa’i mdog sngon po yang mchus bsnun pas chu bo’i tshogs skems par byed do/). The Tibetan seems to reflect the reading nīla (blue) rather than anila (wind). We could get the meaning “drying up a river torrent” if we interpreted the compound āsīmavahni as “torrent that has reached the banks.” The mantra that follows, however, seems to be about extinguishing fire rather than drying up a river.
Skt., oṁ vajranārāyaṇa nirvāpaya vahniṃ navāmbumeghaiḥ hūṁ.
Comm2 (1005) calls this whole section a “visualization of Tārā.” Comm1 (616) is more specific, referring to the deity as “Kurukulle.”
The Tib. (142a.7) has, strangely, “and the left [leg] is stretched out, in [a position] of great fear” (/g.yon brkyang ’jigs pa chen po ni/), seemingly connecting this to the next line which describes the position of legs.
Comm1 (616) states that “great garment” is “skin of the god of desire / a god of the desire [realm]” (’dod pa’i lha’i pags pa).
There is a play on words in the Skt., as the name of the day specified here is, in the Hindu calendar, aśoka-aṣṭamī (the sorrowless eighth), and the name of the tree is aśoka (sorrowless).
The ten-syllable mantra is oṁ tāre tuttare ture svāhā.
The Tib. (142b.6) spells this name “Vajrakīlikīla.”
In the Skt., the endings seem to indicate that the description of the attributes held in the hands refers to the main deity rather than the four goddesses; in the Tib. (142b.6–7), however, this appears to refer to the entourage of goddesses. Because of the ambiguity of BHS-influenced endings, the translation here follows the Tibetan version.
The translation of the second part of this sentence follows, in part, the Tib. (142b.7–143a.1). The Skt. is a bit unclear and, in a literal translation, would read “they drip jewels from the initiation vase.”
Skt., oṁ mahāsukhavajratejaḥ hūṁ.
This statement refers to the rite just described about averting lightning (vajra), but this time taking the word vajra to mean the male sex organ. Comm1 (618) glosses this as “reversing the [flow of seminal fluid in the] vajra (vajra).” It elaborates, “This incidentally teaches the arrest of the vajra as an inner principle, that is to say, preventing the bodhicitta from being lost outside the jewel [i.e., the male organ]… . Through binding it, one ‘turns back the vajra,’ for turning back is precisely binding. When one does this, one manifests the state of the vajra holder, the nature of undefiled (zag pa med pa) bliss, which is called the supreme state of the unexcelled yoga of the primordial protector.”
A reference is being made to the rites of the three-faced Kurukullā described earlier.
“Respectfully give” is the translation of the Skt. vand, which, in the context, means to follow the ritual prescribed for giving a tilaka.
Skt., oṁ amukī me hrīṁ vaśībhavatu.
Skt., oṁ candrārka mā cala mā cala tiṣṭha tiṣṭha hevajrāya svāhā.
Both the Degé (143a.7) and Comm2 (1006) transliterate kuṭhārachinnā (axe filings) without translating it. This term, however, is translated as “axe cuttings” (lta res bcad pa) in the description of the next rite (Tib. 143b.1).
Skt., oṁ vajrakartari hevajrāya svāhā.
Comm1 (621) speaks of “constricting the semen and perspiration / blood,” but overall is not very clear.
The Degé (143b.1–2) has “burn” (bsregs) instead of “mixed,” but other versions (N, H) have “mix” (bsres).
Skt., oṁ vajrakuṭhāra sphāṭaya sphāṭaya phaṭ phaṭ svāhā.
If this is a god, one would be using an effigy.
Comm1 (621) states that this procedure involves incanting the clay used for making the effigy with the oṁ āḥ phuḥ mantra 108 times, while visualizing the mantra transforming into Ananta.
The Degé (143b.5–6) is missing “in a proud and cruel frame of mind.”
There are eight phuḥ syllables, one of (“for”?) each of the eight nāga kings.
Skt., oṁ ghuru ghuru ghaḍa ghaḍa śama śama ghoṭaya ghoṭaya anantakṣobhakarāya nāgādhipataye he he ru ru ka saptapātālagatān nāgān ākarṣaya varṣaya tarjaya garjaya phuḥ phuḥ phuḥ phuḥ phuḥ phuḥ phuḥ phuḥ hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā.
Skt., oṁ tarjaya tarjaya śmaśānapriyāya phaṭ svāhā.
The Tib. (144a.1) translates the Skt. udaya more literally, as “arising”; this chapter title in the Tibetan translation is, “The Arising of the Meditation for All Rites” (las thams cad kyi bsam gtan ’byung ba).
I.e., the aforementioned five tathāgatas and eight bodhisattvas. The translation here is based on the Skt. reading (corroborated by the corresponding passage in the Catuṣpīṭha Tantra) tridaśa-aṇḍānāṃ, which could also convey, as a metaphor, the meaning “the sphere of gods.” The Tib. (144a.5) has “In the egg of the three phases in the middle / Dissolves (merges) the wisdom deity” (/dbus su skabs gsum sgo nga la/ ye shes lha ni thim par bya/), which seems to reflect a different Skt. reading—we would have to substitute tridaśa (thirteen, or thirty-three) for tridaśā (three phrase [of life]).
The other three are Vajrapāśī, Vajrasphoṭā, and Tāriṇī.
Instead of “firmly ascertain,” the Degé (144a.7) has “demonstrate / teach” (bstan par bya), but other versions (J, K, C) have “make firm / stabilize” (brtan par bya).
Comm2 (626) interprets this as the act of sexual penetration.
The translation of this line follows the Tib. (144b.3) (rdo rje pad+ma kun zhugs pa), as the BHS grammar is not clear.
The change of the interlocutor to Vajradhara reflects the correspondence of this section with the Catuṣpīṭha Tantra. The Tib. (144b.3) has “king of vajra holders” (rdo rje’i ’dzin pa’i rgyal po).
Comm2 (627) states, “To sound only wisdom means that it is only reality that is resounding.”
Comm2 (628) states, “It is arrayed with [images of] gems, plants, and sprouts. It has the form of an utpala that has not yet bloomed. ‘Tranquil’ refers to [its] vajra [part] that does not resound.”
Comm2 (628) describes him as Buddha Akṣobhya.
According to Comm2 (628), the nine deities are the eight bodhisattvas, Padmapāṇi (Avalokiteśvara), and so forth, on the prongs in the eight cardinal and intermediate directions, along with Vajrasattva on the central prong.
Both the Degé (144b.5) and Comm2 (629) seem to have interpreted the Skt. word uttara (in jagottarā) as a verbal adjective with the causative force (“one that liberates”).
Supplied on the authority of the Catuṣpīṭha Tantra.
Comm2 (630) elaborates, “The form of the bell, at the center of which is empty space, is the desire realm. The nature of the lotus in bloom and facing down, which is on the top of the bell, is the form realm. On top of what is surrounded by the lotus is the dimension of formless existence, i.e., the formless realm.”
The “middle part” seems to be the bell clapper.
Being “in the middle” is somewhat ambiguous. Comm2 (631) seems to interpret this as the position of the vajra scepter and the bell when they are held during a ritual.
Instead of “the turning of the lotus,” the Tib. (145a.3) has “the turning of desire” (’dod pa’i bskor ba), reflecting a hypothetical Skt. reading kāmāvartaṃ, rather than the manuscripts’ kamalāvartaṃ, i.e., the name of a particular hand gesture. The adopted reading of the manuscripts is supported also by Comm2 (631–632).
The Tib. (145a.4) adds “to the north” (byang du), which is one of the possible translations of the Skt. uttare.
Apabhraṃśa, soha•i vajjam ullālu tāri•a satvavimokhe/ dharmavimokhe kajja tuṅgaṃ vajja dracchā adharantu.
Skt., oṁ vajradharmaraṇita praraṇita saṃpraraṇita sarvabuddhakṣetracāline prajñapāramitānādasvabhāve vajrasattvahṛdayasaṃtoṣaṇi hūṁ hūṁ hūṁ ho ho ho svāhā.
Skt., oṃ sarvatathāgatasiddhivajrasamaye tiṣṭha eṣa tvā dhārayāmi hiḥ hi hi hi hi hūṁ hūṁ hūṁ phaṭ svāhā.
“In his heart” is missing from the Tib. (145a.7) and also from some of the Skt. manuscripts.
Comm1 (636) interprets sitadhātu (khams dkar po), literally “white element,” as “bone.”
The grammar of the Skt. sentence is not very clear. The Degé (145b.6) seems to be saying, “Since the stūpa[-bead represents] the faculty of / lordship over dharma / [The beads] above [it] are the dharmadhātu (sphere of phenomena)” (/mchod rten chos kyi dbang po’i phyir/ /steng du yang ni chos kyi dbyings/). Comm1 (637) elaborates, “While threading the beads on the knot of the cord’s two ends, he should think, ‘The stūpa is the essence of the dharmas of powers, fearlessness, etc.’ The other beads on top of that are the sphere of phenomena, possessing the essence of suchness, the actualization of all phenomena.”
Comm1 (637) explains that the syllable a on the palm of the right hand, which transforms instantly into a five-pronged vajra scepter, is blessed by the sun. On the left hand one visualizes the form of a lotus, with the fingers as the petals. It has also transformed from the letter a, which is the seed syllable of ambrosia, and is blessed by a white moon. One holds the rosary between them, visualizing it to be the deity.
It seems that Comm1 (637) interprets sarvatattvena (“as completely real”) as “[visualize it] as the nature of the deity.”
Comm1 (637–638) explains, “So the left hand, which is not the vajra, becomes the vajra? Why? This is because the vajra is indivisible from the right hand.”
Comm2 (638) explains the “principle of reality” (tattva) as “emptiness, suchness.”
This Apabhraṃśa passage is very obscure. The translation here is influenced by Comm1 (638) and the Degé (146a.3). The latter seems to read, “Since [suchness] is the cause of all syllables / It is the exquisite essence of forms; / [Thus] by [realizing] the number of the essence of mantras that should be counted / [To be] an illusion, one will accomplish the heart / essence of the yoginīs” (/yi ge rnams kyi rgyu las ni/ /gzugs kyi snying po mdzas pa ste/ /sngags kyi snying po bgrang ba’i grangs/ /rdzun pas rnal ’byor ma snying ’grub/).
Skt., oṁ pade pade mahājñānaṃ sarvabuddham ahaṃ bhave hūṁ hūṁ hūṁ ho ho ho aḥ svāhā. The Tib. (146a.4) has khaṃ (khaM) before svāhā.
According to Comm1 (639), the mind of sameness is “the mind of awakening, in which wisdom and compassion are of a single taste.”
The Tib (146a.7) has “samaya buddhas” (sangs rgyas dam tshig), which reflects one of the Skt. variants. This variant, however, is unmetrical and grammatically less viable.
According to Comm1 (640) this means two different choices, “the instantaneous recitation” or the “gradual recitation,” which involve the left or right hand on the rosary, respectively.
The “path” here seems to refer to one of the nine possible routes through which the consciousness leaves the body at the time of death.
“Existence” is missing from the Tib. (146b.3), which has for this line, “The wrong path, moreover, has faults” (/ngan pa’i lam yang skyon rnams nyid/).
The Degé (146b.3) interprets “above” as “above the navel” (lte ba’i steng na). N and H make “above” a separate item.
“So forth” seems to refer to the mouth.
Comm1 (642) lists the nine gates as “(1) the ‘drop,’ meaning the cavity between the eyebrows … (2) the cavity at the navel (bellybutton) … (3) ‘above,’ meaning the golden gate … (4) the eyes … (5) the nose … (6) the mouth … (7) the ears … (8) the urethra … and (9) the anus.” Comm2 (1011) confirms this.
In the Tib. (146b.5) this half-stanza reads, “Since the eight hells are [reached through] the anus / In order to abandon such [a fate], O son of noble family, [I have taught] the characteristics of transference into [different] realms” (/dmyal ba brgyad ni btung min pas/ /de ltar spang phyir rigs kyi bu/ /srid pa’i ’pho ba’i mtshan nyid ni/).
According to Comm2 (1011) this means that “one should meditate on the practice of transference intently before being stricken by illness and so forth.”
The translation of this highly enigmatic half-stanza is interpretive, based on Comm3 (1591–1592), which seems to understand the “five protrusions of the stūpas” (pañcasphoṭikastūpānām) as the five syllables visualized as blocking the five upper subtle channels (the “stūpas”). It later specifies the number of these syllables as eight, but this inconsistency could perhaps be due to the fact that three of the gates (eyes, ears, and nostrils) require using the same syllable. Other commentaries identify the “five protrusions” differently. Comm1 (642–645) and Butön (F.316a.3–4) identify this as the human body, the “protrusions” being the head, arms, and legs. Bhavabhaṭṭa (Sz 4.3.43cd) interprets the “five protrusions” (or the “five bursts”) as the syllable hūṁ. Durjayacandra (f.45v1–2) seems to identify these five as the five subtle channels with the natures of the five buddhas, converging at the throat. The “stūpa” is interpreted by all commentators except Indrabhūti as a location. Comm1 (642–645) and Butön (F. 316a.3–4) identify it as the head, Durjayacandra (f.45v1–2) as the heart, and Bhavabhaṭṭa (Sz 4.3.43cd) as the space between the eyebrows. In the Degé (146b.6–7) this half-stanza reads, “One should visualize the orifices of the gates / [With] the five shackles of the stūpas” (/mchod rten rnams kyi lcags sgrog lnga/ /sgo yi bug pa’i sgom pa ni/). Given the differences between the sources, the interpretation adopted here and in the following verses should be regarded as only one of several possibilities.
According to Comm3 (1592), “below them” refers to the five gates just mentioned. Bhavabhaṭṭa (Sz 4.3.44ab) identifies the syllable of water as the white suṁ. In the Degé (146b.7) this sentence reads, “[Next] is the gate below them. / The seed [syllable should be] white / clear like water” (/de bas dma’ ba’i sgo nyid do/ /sa bon chu ltar dkar po nyid/). Y, K, and N read, “At the gate below them / Is the white, water-like [seed] syllable.”
According to Bhvabhaṭṭa (Sz 4.3.44cd) this syllable is kṣmryuṁ.
The Degé (146b.7–147a.1) has, “Focusing intently on the previously [mentioned] breathing / One should meditate on the vase breathing” (/de yi dang po dbugs kyi yang/ /de la shin tu mnyam gzhag pas/ /dbugs ni bum pa can bsgom bya/). Comm1 (643) states that “the seed syllables that have been and will be explained are connected with the vase breathing of before.” The Degé and Comm1 possibly reflect the variant reading in the Catuṣpīṭha Tantra, “of the vase breathing” (kumbhasya śvāsasya).
The commentaries diverge here in their interpretation quite a lot. Comm1 (643) has “ ‘possessing the color of wind’ means blue, the body is the hūṁ syllable [visualized at the eyes]—this is a visualization of the pure mind as the maṇḍala of wind. This syllable of hūṁ is only white through the transference, and so forth.” Comm2 (1012) has, “ ‘One should visualize the maṇḍala of wind / On the body as the color of wind’ means that one should visualize a light blue smryuṁ syllable at the crown.”
The intended meaning of this highly obscure half-stanza can only be speculated upon. The translation here is based on the Skt. reading (“the edges of wind”) as reflected in the Lhasa edition. The only Sampuṭa commentary that seems to support (or at least not contradict) this reading is Comm3 (1593), where we read, “ ‘The root of the seed of wind’ [is explained as follows:] ‘root’ refers to the ‘wind of shape’ (dbyibs kyi rlung). Below that is the karmic wind that goes from the edge to the top.” The remaining commentaries seem to reflect the reading “the wind is its root,” adopted also by the Degé edition. Butön (F.316a.3–4) interprets the “syllable of wind” and its “root” as the beginningless continuity of cause and effect, rather than their visualized spatial aspects: “ ‘The root of the seed of wind’ indicates, like [seed, root,] and sprout, that it comes about from a beginningless continuity of cause and effect.” Comm2 (1012) says, “ ‘Its root is wind’ means that the seed syllable hūṁ is at the root of the maṇḍala of wind.” Comm1 (643) says, “The seed syllable of wind is yuṁ. Since the root of wind is its (the seed syllable’s) roots, [wind] is rooted in its seed syllable. This incidentally indicates all variety of notions, such as seed, sprout, and the rest, in which ‘the entities of fruition and cause are related in an uninterrupted continuity.’ ”
The commentaries do not help very much in interpreting this half-stanza. Comm2 (1012) seems to reflect a different Skt. reading: “ ‘The ground replete with the anusvara and sound / Conducts the syllable of mind’ means that the syllable haṁ, ‘the syllable of mind,’ is conducted by sound.” Comm1 (643) says, roughly, “[the seed syllable] contains the anusvara and the ‘sound’ (the vowel u); thus, the seed syllable of yuṁ is visualized at the ears and nostrils.” Szanto (Sz 4.3.46, English tr.) interpreted the corresponding verse in the Catuṣpīṭha Tantra based on Bhavabhaṭṭa’s commentary, and translated it as follows: “After having affixed [to it] the drop and the roar, [the yogin / should visualize] a wind-syllable at the base and / [another] wind[-syllable] at the [other] end of the base./ [With these] he should [start] drawing the root-syllable.”
The Tib. (147a.1–2) has, “One should join the syllable of Vajrī / To the hook of Ghorā and so forth. / Ghorā pulls [the syllable] / Through the ten and twenty-four places” (/rdo rje can gyi sa bon gyis/ /’jigs pa’i lcags kyu la sogs sbyar/ /gnas ni bcu dang nyi shu ni/ /rtsa bzhi gnas las ’jigs mas dgug/). It seems that this verse marks the beginning of the section on the mystic heat (Caṇḍālī), here practiced as part of consciousness transference. Comm1 (643) explains, “ ‘Ghorā’ is at the navel as Caṇḍālī, who, because of incinerating all thoughts, is difficult to implement; thus it is the place that frightens those of meager inclination. Through the hook-like shape of its light rays …”
Comm2 (1012) explains, “ ‘Through the nine junctures, on top’ means the ‘Brahmā aperture.’ ” The second part of the same statement seems to reflect a different Skt. reading: “ ‘The seed of the eyebrows planted on top’ means ‘exclaiming loudly with wind.’ ”
Comm1 (645) states, “ ‘Tuft of ūrṇā’ means ‘between the eyebrows.’ ”
The Tib. (147a.2) seems to reflect a different Skt. reading: “The white tuft of hair at the ūrṇā should be joined / With the one and a half seed syllables” (/mdzod sbu skra dkar sa bon gyi/ /yi ge phyed dang gnyis kyis sbyar/). Comm1 (644) only adds to the confusion: “haṁ and hūṁ are the seed syllables that indicate here the diminishment of white hair. In the context of gaining internal familiarity, these should be led to the juncture just below the ūrṇā.” (“White hair” seems to be the code word for the tuft of ūrṇā). Then it carries on (644–45): “With the syllable plus half, hi ki [sic], one should purify the golden gate, at the top of the nine gates.”
This verse describes the derivation of the syllable hik. Comm2 (1012) explains, “ ‘The fierce vajra seed’ means the sound hig. ‘Should be connected to the hook’ means that the consciousness is conducted by the hook of the syllable hig to abide at the drop of the fontanelle, drawn up to the fontanelle. Does it draw [consciousness] until there? [No, consciousness] is drawn by the fierce [sound] through the ten places and the twenty-four places. This means the consciousness is drawn by the fierce syllable hig through those places. And what are those places? They are Jālandhara, at the golden gate [of the fontanelle], and the rest.”
The translation of this half-stanza is uncertain. The Degé (147a.3) has, “Using wind, one should propel the seed syllable from below / With a continuous sound./” (/rlung gis sa bon ’og ma las/ /sgra ni sgra yis bskul bar bya/). Y, K, N, C, and H, however, all have the genitive particle (gi) instead of the instrumental (gis) after “wind,” making it read, “One should propel the seed syllable of wind from below / With a continuous sound.”
Starting from the second half-stanza of the previous verse, the Tib. (147a.4) has, “Joined with the seed syllable of wind / And with the mind as the maṇḍala of wind, / [One should propel the consciousness] upward in stages / Through the twenty-four places” (/rlung gi sa bon ldan pa dang/ /rlung gi dkyil ’khor sems kyis ni/ /gnas ni nyi shu rtsa bzhir ni/ /de nas steng nas steng du mchog/). The procedure described here appears somewhat different and much more complex when elaborated upon by Bhavabhaṭṭa in his commentary (cf. Sz 4.3.50–51, English tr.).
It is a mystery what the “upper letter”—the reading supported by the Tib. (147a.4)—might be. Some manuscripts have “upper root” instead, and the Capuṣpīṭha has “half-root.” Bhavabhaṭṭa’s commentary on the Catuṣpīṭha (4.3.51cd) describes this as a mixture of phlegm, semen, and menstrual blood.
The Tib. (147a.4–5) has, “From the highest point of the nine orifices / One’s consciousness should suddenly eject [itself]” (/bu ga dgu yi steng mchog nas/ /’phral du yid kyis ’pho bar byed/).
The Tib. (147a.5) has “every day” (nyin shing) instead of “god,” but Comm1 (646} supports the reading “god.”
Comm2 (1014) describes this as the “maṇḍala of Vajrasattva,” at the center of which are the syllables.
Comm1 (654) identifies this syllable as hūṁ. Comm2 (1014), however, specifies five syllables: hūṁ, oṁ, trāṁ, hrīḥ, and a.
The meaning of this sentence is not clear. The Tib. (147a.7–147b.1) has “This [syllable], blazing with light rays like the sun/ Has a nature signified / reflected / revealed by mind” (/’di ni nyi ma’i ’od zer ’bar/ /ngo bo sems kyis mtshon par bya/). N and H have the genitive (yi) after “this” (’di) instead of the topical particle (ni), making it read, “The sun[-like] light rays of this [syllable] / Are, by their nature, signified / reflected / revealed by the mind.”
Comm2 (1014) elaborates, “ ‘With the previous described characteristics’ means, having cleansed the mind of impurities, one should, through transferring [the mind] into emptiness by means of breaking apart [forms], transfer all forms of objects into emptiness.”
Comm2 (1014) adds that one brings the life-force into the central channel, and visualizes oneself as the deity called “Gnosis Ambrosia.”
According to Comm2 (1014), “ ‘Consciousness’ means nonconceptual cognition of the three joys, which arise from bringing the life-force wind into the central channel. ‘Gnosis’ is that which sees into the mind’s emptiness of subject-object duality.”
Comm2 (1014) interprets “unwavering” (niṣkampam) as “free from the eighty natures,” and “untroubled” (nirupadrutam) as “free from emotional and cognitive obscurations.”
Comm2 (1014) interprets “One should meditate merging with the essence” (bhāvayed bhāvabhāvena) as “One should visualize through … self-reflective cognition the form of emptiness.”
The Degé (147b.6) has, “Then, the wise one should observe / The external practices / With a frame of mind set on two locations / And with the mind as the maṇḍala of wind” (/de nas phyi rol rnal ’byor rnams/ /rnam par mkhas pas gzung bar bya/ /gnas gnyis kyi ni sems dang ni/ /rlung gi dkyil ’khor sems kyis ni/). Comm2 (1015) states, “Now that the inner practice has been taught, the pith instructions for reading the minds of others is taught with the statements, ‘then, the outer practice,’ and so forth. ‘One meditates on the dualistic mind’ means that one meditates on both the mind that is apprehended and the one apprehending.” Both the Degé and Comm2 seem to reflect a Skt. variant not corroborated by any of the five manuscripts used, as none of them contains a phrase that could be translated as “mind set on two locations,” or “dualistic mind.”
As the root text here seems vague and incomplete, the translation was influenced by Comm2 (1015), which elaborates, “Surrounding the heart is the wind [maṇḍala] transformed from the syllable yaṁ. At its center is the fire [maṇḍala] transformed from the syllable raṁ. At its center is a sun disk, on top of which are the vowels and consonants, which transform into a sun and moon joined. At the center of that, one should visualize the syllable, red in color, of the nine male and female deities in union.”
Comm2 (1015) explains, “One should visualize those maṇḍalas [that are in one’s heart] to also be in the heart of the target. Then, the practitioner should do recitation with the exhalation and inhalation of the breath. When exhaling, he should expel the air in the form of hūṁ, the seed syllable of gnosis, and strike the center of the target’s heart.”
The translation of this sentence is an approximation of different Skt. and Tib. readings that would be difficult to report in detail. Comm2 (1015), commenting on this and the previous verses, explains, “While inhaling one should strike the seed syllable at one’s heart in the manner of a flower. Through thus reciting with the exhalation and inhalation of breath, one meditates in union with the suchness of another’s mind, based on which one will gain familiarity with concentration and surely reach accomplishment in knowing another’s mind.”
Comm2 (1016) interprets this as follows: “ ‘The practitioner manifests’ means that through visualizing the bodies of others through the circulation of the inhalation and exhalation of the breath one mingles with the consciousness of others.”
As this seems to refer to the transference of consciousness at the time of death, the “nature of gnosis” (jñānarūpam) could also be interpreted, perhaps, as the mental “form” that one is about to eject.
Comm2 (1016) explains, “ ‘Then, visualizing that one has transformed into the form of wisdom, like a lamp,’ means that while imagining the lamp-like nonconceptual wisdom based on the wind of space, the wise one should perform the rituals of transference and so forth.”
Comm2 (1016) explains, “Well, what is the difference between nondual gnosis and the mind of a listener, and so forth? ‘The suchness of hearers and so forth / Is eloquently explained here,’ means that the mind of a listener or a solitary buddha meditates upon nonconceptuality for their own sake, having realized the absence of personal self.”
“One should observe” follows the Tib. (148a.4) (dmigs); the Skt. has “One should rely on.”
Connecting this with the previous verse, Comm2 (1016) explains, “First, the mind of the listener is the lamp-like self-reflective awareness. Later, the continuum of conceptuality is severed.”
Instead of “relying,” the Tib. (148a.5) has “observing” (dmigs).
Comm2 (1016–1017) explains, “Since the method lacks intrinsic nature / All such [concepts] should be discarded.”
The interlocutor is introduced here, by conjecture, as “the goddess” in anticipation of the address to her, “O fair-faced one,” which comes at the end of this section. It is not possible, however, to ascertain which goddess, without first tracing this section to its source tantra.
Comm2 (1017) understands this to be mundane consciousness.
The Tib. (148a.5) has instead, “by which gnosis / consciousness is consciousness differentiated” (ye shes gang gis ye shes khyad par du ’phags lags/).
Comm1 (1017) glosses “secret” as “ ‘secret’ because of not being the purview of lesser [beings].”
Instead of “wretched,” the Tib. (148a.6) has “day” (nyi ma), which could be a misreading of the Skt. dīna (wretched) as dina (day).
The Tib. (148a.6) has an extra passage after this line: “It should be understood that humans / Have [these] five different consciousnesses” (/mi la rnam shes khyad par ni/ /rnam pa lnga ru shes par bya/). Comm1 (660) seems to support this, with, “The consciousness of humans possesses the character of whatever kind is clearer.” Comm2 is silent on this.
Comm1 (662) explains, “Because [this tantra] is superior to all other tantras, it is from this exalted / superior [text], i.e., from this Sampuṭa tantra, that one realizes [gnosis].” Comm2 (1017), however, seems to understand this passage somewhat differently, glossing it as, “It is not to be taught to such (stupid) people,” meaning, perhaps, they are not elevated by the yoga treatises, since the gnosis and the treatises that teach it are beyond their purview.
Comm1 (662) explains, “After Buddha Dīpaṁkara, in this buddhafield preaching happened for many eons only through these precious tantra classes, which are the essence of all tantras. This did not happen through any other perfected buddha [only Śākyamuni]. Therefore [the Blessed One explained that], ‘inspired by the nondual gnosis taught here by me … you, who want liberation, should become extremely learned in only these yoga treatises.’ ”
Skt., oṁ vajrāmṛta mahāsukha haṁ svāhā.
The Degé (148b.3) has “Vajraraudrā” (rdo rje drag mo). N has just “Raudrā” (drag mo).
The Degé (148b.4) has ghaṇde (ghaNde), but Y, K, J, N, and C have ghaṇṭe (ghaNTe).
Skt., oṁ vajraguhye siddhaparamayogeśvari kapālamālādhāriṇi rudhirapriye śmaśānavāsini hūṁ phaṭ svāhā.
Skt., oṁ vajracaṇḍeśvari khaṭvāṅgi mahāvajriṇi kapālamālāmakuṭe ākaḍḍa ākaḍḍa sarvaduṣṭahṛdayam ākaḍḍa rulu rulu bhyo hūṁ phaṭ.
Skt., oṁ vajrāparājite paramaguhye kapālamālāvibhūṣite sarvaduṣṭamohani priye ehi ehi bhagavati vajraguhyeśvari bahuvividhaveśadhāriṇi sarvaduṣṭanivāriṇi hūṁ phaṭ.
Skt., oṁ vajravetāli kha kha khahi khahi sarvaduṣṭān vikṛtaveśadhāriṇi vikṛtālaṅkārabhūṣite hana hana daha daha paca paca mā vilamba mā vilamba samayam anusmara praveśaya maṇḍalamadhye utthāpaya sarvaṃ hūṁ hūṁ phaṭ.
Skt., oṁ ehi ehi bhagavati vajraguhyeśvari bahuvividhaveśadhāriṇi sarvatathāgatapuṣṭe samayam anusmara hana hana raṅga raṅga raṅgāpaya raṅgāpaya pūraya pūraya āviśa āviśa sarvabhūtān narta narta nartāpaya nartāpaya haḥ ha ha ha ha hūṁ hūṁ phaṭ.
Skt., oṁ vajraśūlāgri bhinda bhinda sarvaduṣṭahṛdayam ākarṣaya ākarṣaya hana hana daha daha nirmatha nirmatha māraya māraya mā vilamba mā vilamba samayam anusmara hūṁ hūṁ phaṭ.
Skt., oṁ vajramāheśvari haṁ haṁ haṁ haṁ haḥ rulu rulu bhyo hūṁ phaṭ bhakṣaya sarvaduṣṭān nirmatha hṛdayaṃ hūṁ phaṭ svāhā.
Skt., oṁ sumbhani dīptasamayavajre hūṁ phaṭ.
Skt., oṁ vajravaṃśe hūṁ svāhā.
Skt., oṁ vajravīṇe hūṁ svāhā.
Skt., oṁ vajramukunde hūṁ svāhā.
Skt., oṁ vajramṛdaṅge hūṁ svāhā.
Skt., oṁ vajravaḍavāmukhe yogeśvari hiḥ hi hi hi hi hūṁ jaḥ.
The Tib. (149a.6) reflects trāṁ va trāṁ va (trAM va trAM va).
Skt., oṁ vajradaṃṣṭrāvarāhamukhe trāṁ va va hūṁ.
Skt., oṁ candrasūryahutāśani siṃhanirnāde siṃhavaktre siṃhini ṭāṁ ṭāṁ vaṁ.
“Oṁ” has been added on the authority of the Tib. (149a.7).
Skt., vajradhātusaṃjīvani mahāyakṣiṇi śvānarūpiṇi mahāpralayanirnāde kāmarūpiṇi trāṁ traṭa traṭa hoḥ.
It is not clear whether this (adding svāhā at the end) applies to all the mantras of the deities in Heruka’s retinue, or just the last four. The latter option seems more likely.
Skt., oṁ deva picuvajra hūṁ hūṁ hūṁ phaṭ svāhā.
Skt., oṁ trailokyākṣepa hūṁ hūṁ hūṁ phaṭ svāhā.
Skt., oṁ jvala jvala bhyo hūṁ hūṁ hūṁ phaṭ svāhā.
Skt., oṁ kiṭi kiṭi vajra hūṁ hūṁ hūṁ phaṭ svāhā.
Skt., oṁ namo bhagavate vīreśāya hūṁ hūṁ phaṭ.
Skt., mahākalpāgnisaṃnibhāya hūṁ hūṁ phaṭ.
Skt., jaṭāmakuṭotkaṭāya hūṁ hūṁ phaṭ.
Skt., daṃṣṭrākarālograbhīṣaṇamukhāya hūṁ hūṁ phaṭ.
Skt., sahasrabhujabhāsurāya hūṁ hūṁ phaṭ.
Skt., paraśupāśodyataśūlakhaṭvāṅgadhāriṇe hūṁ hūṁ phaṭ.
Skt., vyāghrajināmbaradharāya hūṁ hūṁ phaṭ.
Skt., mahādhūmrāndhakāravapuṣāya hūṁ hūṁ phaṭ svāhā.
Skt., oṁ śrīheherurukavajra ḍākinījālasaṃvara hūṁ hūṁ hūṁ phaṭ svāhā.
Skt., oṁ śrīherukavajra sarvaduṣṭasamayamudrāprabhañjaka hūṁ phaṭ svāhā.
Skt., oṁ vajravairocanīye buddhaḍākinīye svāhā.
Skt., oṁ mārīcyai svāhā.
The Degé (149b.7) has vattāli vadāli vadāli (vattA li va dA li va dA li). Y and K have vattali vardala varāli (batta li barda la ba rA li). J has vaittali vadali vadāli (bai tA li ba da li ba dA li). N and H have vattāli vadālī varāli (battA li va dA lI va rA li). C has vaitāli vadali vadāli (bai tA li ba da li ba dA li).
Skt., oṃ mārīcyai vattāli vadāli varāli varāhamukhe svāhā.
Skt., oṁ piśāci parṇaśavari sarvamāripraśamani hūṁ hūṁ mahodari phaṭ.
Skt., oṁ vajrāṅkuśa ākarṣaya hūṁ.
Skt., oṁ vajrapāśa bandha hūṁ.
Skt., oṁ vajrakāli tarjaya hūṁ. The translation given here (as kāli being the ka-series of syllables in the Skt. syllabary) is uncertain.
Skt., oṁ vajramuṣṭi gṛhṇa hūṁ.
Skt., oṁ vajrakīla kīlaya hūṁ.
Skt., oṁ vajramudgara ākoṭaya hūṁ.
The reading “Vajraḍākinī” was adopted on the authority of the Degé (150a.1) and all the other editions. All Skt. manuscripts, on the other hand, have the reading “Vajraḍāka.”
The Tib. (150a.2) has svāhā (swA hA) after phaṭ.
Skt., oṁ vajraḍāka imaṃ baliṃ gṛhṇa gṛhṇa hūṁ phaṭ / oṁ jaḥ hūṁ vaṁ hoḥ samayas tvaṃ dṛśya hoḥ.
Skt., oṁ kha kha khāhi khāhi sarvayakṣarākṣasabhūtapretapiśāconmādāpasmāraḍākaḍākinyādaya imaṃ baliṃ gṛhṇantu samayaṃ rakṣantu sarvasiddhiṃ me prayacchantu hūṁ hūṁ phaṭ svāhā.
Skt., oṁ āḥ hūṁ śodhaya śodhaya rakṣa rakṣa hūṁ phaṭ.
Skt., oṁ vajraḍākini hūṁ phaṭ svāhā.
Skt., oṁ ghori hūṁ svāhā.
Skt., oṁ caṇḍāli hūṁ svāhā.
Skt., oṁ vetāli hūṁ svāhā.
The Degé (150a.4) has phaṭ before svāhā in the last three lines as well. Y has no phaṭ in the mantra of Ghorī. Y and K have no phaṭ in the mantra of Caṇḍālī.
Skt., ghātaya māraya ākarṣaya.
It is not clear whether “this” (iti) refers to the immediately preceding sentence (“Please strike…”), or all the preceding mantras.
The Tib. (150a.4) joins the last two sentences, attributing the action to the practitioner: “The mantra practitioner should strike, kill, summon, and dance, according to procedure / rule” (sngags pas cho gas bsnun pa dang/ gsad pa dang/ dgug pa dang/ gar byed pa’o/).
Skt., oṁ vajrasiṃhini āṃ svāhā.
Skt., oṁ vajravyāghrī īṁ svāhā.
Skt., oṁ vajrajambuke ūṁ svāhā.
Skt., oṁ vajrarājendri ḹṁ svāhā.
Skt., oṁ vajradīptateje aiṁ svāhā.
The Degé (150a.5) has auṁ (auM). J and C have oṁ (oM).
Skt., oṁ vajracūṣaṇi cūṣaya sarvasattvān oṃ svāhā.
Skt., oṁ vajrakamboje aḥ svāhā.
The Tib. (150a.6–7) has for the final syllable not khaḥ but khaṁ (khaM).
Skt., oṁ kuru kuru samayādhipati hūṁ jaḥ svāhā.
Y and K have hū (hU).
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.”
In the Tib. (150b.3–4), this pāda reads, “[He is] stainless, free of stains” (/dri med dri ma rnam par spangs/). Comm1 (670) reflects in its interpretation the two meanings of kalā, “constituent part” and “semen virile,” and it elaborates, “He is without parts because the parts of joy and so forth are ultimately empty. He is free of parts because the parts of semen are also devoid of intrinsic nature.” Comm2 (1019–1020) possibly reflects the same reading as the Tib. (150b.3–4), and interprets it according to Yogācāra concepts: “As for ‘he is free of stains and free of concepts’ he is ‘free of stains’ means freedom from things with an imagined [nature]. He is ‘free of concepts’ means freedom from things with an other-dependent [nature.]”
The Tib. (150b.4) has, “Dwelling in the body and stainless, / He plays within all embodied beings” (/lus la gnas shing nag nog med/ /lus can kun la rnam par rol/). Comm1 (670) has, “He plays, conventionally. ‘In all embodied beings’ means he is connected to everyone in terms of being the nature of that [emptiness]. Ultimately, he is beyond the body, because he is free of the habitual tendencies of the body.” Comm2 (1020) has, “ ‘Stainless’ means great bliss of luminosity. ‘Playing’ amidst all embodied beings means since the mind is luminous it pervades all beings.”
Comm2 (1020) interprets kvacit (in some places / sometimes) throughout this section as “to some [he appears] as …” (“to some he is a bodhisattva,” etc.).
The Degé (150b.4) is missing “supreme” (mchog), but Y, K, N, and H have it.
The Tib. (150b.5) has instead “makes an offering for [the sake of] great awakening” (byang chub chen por mchod).
The Tib. (150b.6–7) has “becomes a valiant one who conquers the triple universe” (dpal ldan ’jig rten gsum las rgyal).
The meaning of this half-stanza is not very clear. The Tib. (150b.7) has, “At some point he [attains] the unexcelled mastery of attainments,/ The all-supreme wishfulfilling tree” (/kha cig tu ni dpag bsam shing mchog kun/ /dngos grub dbang phyug bla na med pa nyid/). It seems the Tibetan translators read kalpa not as “ages” or “eons,” but as “thought / wish,” part of a compound for the mythical “wishfulfilling tree” (kalpavṛkṣa). However, the reading of kalpa as “age / eon” is confirmed by the commentaries. Comm2 (675) interprets this as his manifesting as the nirmāṇakāya and being present as the dharmakāya for immeasurable eons for the benefit of beings. Comm2 (1020) is consistent with Comm1 in interpreting this as, “throughout all the ages / eons” (skal ba).
Comm1 (675) interprets this as, “So, since these actions follow upon some cause, they must (“must they”?) have a beginning? No, they are immeasurable, the actions of buddhas from time immemorial, and thus have no origin. Based on the dharmakāya, they are many. Because of this they are included in suchness, meaning the nature of all buddhas, and thus they are subsumed within their nature.”
The syntactical link (“since”) with the previous verse is here introduced based on the Tib. (150b.7).
There is a play on words in the Sanskrit, as āli / ali can mean both “vowel syllabary” and “bee.”
Comm1 (676) explains, “The ‘bee,’ because it takes and holds unparalleled bliss, is the vowels, which are semen … ‘Vajrabhairava’ means that the form of semen becomes a blessed one.” Comm2 (1021) has, “Connected to the gate of the central channel (avadhūtī), it touches the secret vajra, and is therefore called ‘bee.’ It experiences the three joys as a bee tastes honey. ‘The bee is Vajrabhairava’ means that [this experience] is realized to be bliss-emptiness.”
Comm2 (1021) adds, “ ‘The vowels reach the end of space’ means that bliss-emptiness has the nature of the all-pervading dharmadhātu.”
Instead of “body,” the Degé (151a.2) has “action” (las), but Y, K, and N have “body” (lus).
For the last three pādas (including the last pāda of the previous verse), the Tib. (151a.1–2) has, “It is the ambrosia of all the aggregates, constituents, sense fields, and faculties, and it is the generative principle of all bodies” (/phung po khams dang skye mched dang/ /dbang po kun gyi bdud rtsi dang/ /lus rnams thams cad skye ba nyid/).
Commenting on the word “all,” Comm1 (677) says, “Because the aggregates and so forth of all beings born through [ambrosia] are gratified through ambrosia, it is ‘all,’ meaning pervasive.”
Comm2 (1021) explains, “The ambrosia-like consciousness, which apprehends the aggregates … should be drawn away from them and brought into the middle of the root, meaning the avadhūtī.” Comm1 (677) clarifies that “the root” is “the root of the lotus at the navel.” Comm2 (1021) further elucidates, “Having blocked the nine gates, bring the life-force wind into the avadhūtī and hold the bodhicitta at the place of the navel.”
Comm2 (1021) interprets “the fluid” as seminal fluid, “bodhicitta”: “One should extract the substance of union, by means of the heat of yoga, which is the sound of Vajrabhairava, causing it to descend through the four cakras.”
Comm1 and Comm2 diverge in their interpretation of the Sanskrit phrase anilānalasaptatvam as, respectively, “the wind, the fire, and the seventh [element]” and “the seven winds and fires.”
The translation here follows the interpretation of Comm2 (1021): “The meaning of ‘the seven fires and winds’ means the syllable ha. ‘Joined with the syllable of Vajrī’ means connected with the long [syllable] ū.” The interpretation in Comm1 (677), which interprets the “seventh” as semen, is equally plausible: “the seventh element, semen, which is joined with the ‘syllable of Vajrī,’ or Vajravārāhī, meaning [menstrual] blood.” The Tib. (151a.2) seems to reflect a misreading of vajrī (the goddess Vajrī) as vajrī (= vajrin, i.e., the vajra holder): “The meaning of ‘wind, fire, and the seventh should be joined to the vajra holder’s syllable’ ” (/rlung dang me dang bdun pa’i don/ /rdo rje can gyi sa bon sbyar/). The exact meaning of this verse and the details of the processes it describes are uncertain.
Comm1 (677–678) interprets this in line with its earlier assumption that “seven / seventh” means “semen”: “ ‘The drop / bindu’ is the seventh element (semen) present in the cakra of great bliss. ‘Mere sound’ is the image of blood present at the navel. The ‘pressing together’ of the two is how they become one taste with one another, and if such happens, the bodhicitta descends in a ‘torrent of rain.’ ” Some of the quoted lemmata cannot be accounted for in the Skt. root text.
Comm1 (678) identifies “the first vowel” as a, and understands “the center of” to refer to the lotus of the cakra at the navel.
“The flower king,” according to Comm1 (678), is menstrual blood.
Comm1 (678) explains, somewhat enigmatically, “A flower takes / receives in particular, meaning that the flower possesses the body, namely, the element of semen. The vajra holder distinguished by that means that the vajra of mind should be held.”
Comm1 (678) explains, “ ‘Cyclic existence’ and so forth means everything, that which is pure and impure. That which serves as the basis, when you are born, is the blood from the mother and the sperm from the father. Through them, one should understand the presentation of the lotus and the vajra, female and male, and mother and father. Here, ‘of the mother’ means blood, and ‘father’ indicates the nature of semen. ‘All over the earth’ is throughout all the divisions of the world.” The Tib. (151a.3–4) reverses the order of pādas in this half-stanza and connects them: “The mother, the basis of all/ Gives birth to cyclic existence for all” (/ma mo kun gyi sa rnams kyang/ /kun la ’khor ba bskyed bar ’gyur/). The word “basis” found in the Tib and Comm1 appears unaccounted for in the Skt. root text.
The Tib. (151a.4) has, “In this ocean with waters of gnosis / With its sea monsters of insight and its fish of vowels / Is the sprout in the form of [skillful] means / In the middle of the swamp of nonduality [there]” (/ye shes chu bo rgya mtsho ’dir/ /shes rab chu srin dbyangs kyi nyas/ /gnyis med ’dam gyi dbus su ni/ /thabs kyi rnam pa’i myu gu nyid/). Comm1 (679) clarifies that semen is means, and blood, the insight, and states, “In the swamp where those two mingle is the sprout, or seed, of consciousness.” Comm2 (1022) explains, “In the ocean of luminosity, there is a swamp of concepts with sea monsters, fish, and the like, in the middle of which is the insight that realizes emptiness, the nature of nonduality. From the seed of means [there], which is the four joys, grows the sprout of bliss-emptiness.”
Comm1 (679) explains, “Honey is blood and ambrosia is semen; their receptacle is the navel (possibly ‘navel’ here just means ‘center,’ because the location spoken of seems to be not the navel, but the vagina) of the lotus of the womb, where they are developed.” According to Comm2 (1022), “Honey is nonconceptual bliss. Ambrosia is empty bliss.”
Comm1 (679) has, “The flower and the water refer to blood and semen.” The Tib. (151a.4–5) is unclear; it says, “The consonants and the ambrosia / Turn / mix inside the water and the flower” (/kA li dang ni bdud rtsi nyid / /chu dang me tog nang du ’khor/).
Comm2 (1022) has, “The body born from both means the body born from blood and semen.”
The Tib. (151a.5) has, “The procedure of ambrosia-water is supreme, / [For] the body is born from both” (/bdud rtsi chu yi cho ga mchog/ /gnyis las lus ni skye bar ’gyur/). Comm1 (679) explains, “The sun and moon are thus born. The ‘procedure’ refers to the identity of the deity (deity yoga).”
Here, “ambrosia-water” seems to refer to the early stages in the development of the fetus.
There seems to be some confusion here, as, according to the earlier statements in the commentaries, “ambrosia” and “water” both refer to semen. Here, however, the Tib. (151a.5) treats them as two separate things: “The ambrosia and the water are said initially to have a fivefold nature” (/gang[=gong] du bdud rtsi dang ni chu/ /lnga yi bdag nyid du ni gsungs/).
The Tib. (151a.5) has, “Fire is heat” (/me ni tsha ba nyid yin te/).
The Tib. (151a.5) has, “Through contact wind is seen as smoke” (/reg pas rlung ni du bar lta/).
Comm2 (1022–1023) seems to explain the five natures in terms of the experiences in the womb: “Initially, the body directly experiences five tactile sensations: the movement of smoke-like light is wind; the moist water is water; the tactile sensation of hardness is earth; and the blessing of vajra gnosis is blessing the root of nonconceptual emptiness-gnosis through reaching the gate of the central channel.” (The element of fire appears to be missing).
The Tib. (151a.6) seems to agree with the Skt., in rendering this passage as, “Wisdom, consecrated by the vajra, / Produces a fivefold form” (/ye shes rdo rje byin brlabs pas/ /rnam pa lngar ni rab tu bskyed/). Comm3 (1022–23) explains, “ ‘Vajra-consecrated wisdom’ means that the channel of nonconceptual wisdom is consecrated, that is, established, through being connecting to the gate of the avadhūtī.”
Comm1 (680) points out that the manner of this destruction is drying up.
It is not completely clear what the “witness” is. It is perhaps what the Tib. (151a.6) calls “lord / force” (dbang po=Skt. indriya). The commentaries agree with the Tib. Comm1 (680) explains, “The nature of the lord means that it holds / fixes. This means that the element of earth being coarseness and hardness, it has the function of holding / fixing.”
Comm1 (680) explains, “With the knowledge that assumes the form of the inner recitation of hūṁ, together with the concomitant pride, one consecrates the four elements. If one experiences the innate nature one does not recite.”
“Lord” seems to be missing from the Tib. (151a.7), which has “branch / limb” (yan lag).
The translation of this and the following Apabhraṃśa verses is problematic. In the Tib. (151a.7) this verse seems to be, “With [your] vision invoked / By the power of pleasuring the vajra limb / You play in emptiness / Which is the nature of letters/” (/rdo rje yan lag dgyes pa’i mthus/ /spyan gyis gzigs par mdzad pa yi[Y, K, N, H=yis]/ /yi ge’i dngos po rang bzhin ni/ /stong par rol pa nyid kyis ni/).
The Degé (151b.2) has “the emptiness of all.”
In the Tib. (151b.3) this line reads “Which contains / includes the liberation of yoginīs” (/rnal ’byor ma yi thar pa can/).
The Degé (151b.3–4), when incorporating some variants, has, “ ‘O sons of noble family, by [chanting] this song of all the blessed tathāgatas one will become a son of all the victorious ones’—so said [the Blessed One].” (rigs kyi bu bcom ldan ’das de bzhin gshegs pa thams cad kyi glu ’dis rgyal ba tham cad kyi [Y, K, N, H=kyi; D=kyis] bdag nyid las skye bar ’gyur ba la ’di skad ces bka’ stsal to).
The interpretation of raktagandha as “red sandalwood” is supported by Comm3 (1616). Comm1 (683) reflects “saffron” (gur gum).
Comm3 (1616) interprets “white” as “white sandal,” which is one of the possible translations of the Skt. sita.
Comm2 (1024) states, “All the substances should be purified into the five ambrosias.” Comm1 (683) offers more detail: “Purifying is done by adding pills of the five ambrosias or meditating on [the substances] as the nature of the five ambrosias.”
“The wisdom ambrosia” supplied on the authority of Comm2 (1025).
The Degé (151b.6–7) has “Incense made from red flowers” (me tog dmar pos bdug). Y, K, N, and H have “red flower incense,” or perhaps “red flowers [and] incense” (me tog dmar po bdug).
I.e., a skull cup.
These three lines are very unclear. Comm2 (1025) and Comm3 (1616–1617) have, “ ‘The tongue of hūṁ, by its principle’ means that oṁ causes [the substances] to blaze, āḥ melts [them], hūṁ increases [them], and with the light-ray straw of hūṁ, the wisdom ambrosia is brought forth and made to increase.” The Tib. (151b.7) and Comm1 (683), however, seem to reflect a different Skt. reading. Comm1 (683) has, “The suchness of the deity of reality, through its specifications, meaning through the nature of a five-colored light straw, or through the five tathāgatas, is enlisted to mentally invoke / summon [the wisdom ambrosia], and thereby satiate all the deities, such as the regnant deity and the rest.”
Each hook belonging to its respective buddha family.
Comm1 (683–684) links these five to Akṣobhya, Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi, in turn. Comm2 (1026) links them to Akṣobhya, Ratnasambhva, Amoghasiddhi, Amitābha, and Vairocana, in turn. Comm3 (1616–1617) has, “Here, the five hooks, the nature of the five families renowned in the world, are the five types of flesh associated with the five tathāgatas: … horse flesh, Amitābha; cow flesh, the nature of Amoghasiddhi; human flesh, Vairocana; elephant flesh, the nature of Akṣobhya; and dog flesh, the nature of the chief deity,” in turn. Comm3 also offers a gloss of the five according to the process of sexual yoga.
The Skt. here is corrupt and the meaning is not clear. It is not certain whether the five names are meant to be the mantras, or the mantras are given elsewhere. The Tib. (152a.1–2) has, “These are the mantras of the five families / / Following the division of the five wisdoms” (/rigs lna rnams kyi sngags ’di dag/ /ye shes lnga yis rab dbye bas/). Comm2 (1026) has, “ ‘These are the mantras of the five wisdoms / According to the distinction of the five wisdoms’ means that one does invocation by enlisting the mantras of the five families.” Comm1 (684) does not have “mantra”; neither does Comm3 (1617), although it understands the five according to the five ambrosias, as linked with the five wisdoms.
Comm2 (684) elaborates, “…such as pacifying, and so forth.”
The Tib. (152a.2) has, “Should one wish to render a ritual act efficacious” (/gal te las la phan ’dod pas/). Comm1 (684) has “continual.” Comm2 (1026) has, “ ‘If one wishes for ritual action continually’ means should one wish to practice the activities at all times.”
Comm2 (1026) has “the thirteenth vowel, a.” Comm3 (1617) has “the thirteenth syllable, oṁ.”
In the Tib. (152a.3–4) this passage is in verse: “One should then satiate all deities / By joining the vowels and consonants / [That emerge] from the syllables at its (the moon’s) center” (/de’i dbus su sa bon gyi/ /A li kA li mnyam sbyar bas/ /lha kun de nas tshim par bya/). The commentaries seem to differ as regards details. Comm1 (684–685) says, “On top of the moon are the syllables of oṁ āḥ hūṁ, which transform into the vowels and consonants.” Comm2 (1026) has, “On top of the moon disk that emerges from the syllable a are the sixteen vowels and thirty-four consonants. Through the practice of radiating and absorbing light rays, the deities are satiated.” Comm3 (1617) has this line refer to breathing practices.
The commentaries indicate that this refers to ejaculation.
Rather than visualizing or generating it in the form of a crystal, Comm1 (685) speaks of the generated ambrosia being ejaculated “from the nature of the center of crystal.”
In the Tib. (152a.4) this verse is, “A flame sparked / and especially brought to a boil / Should be generated in the form of crystal / And then everything should be distributed” (/’bud pa sbyar ba nyid dang ni/ /khyad par du ni bskol ba nyid/ /shel gyi gzugs kyis bskyed bya zhing/ /de phyir thams cad brtag par bya/).
It is not clear whether this should be “in its,” “from its”, or perhaps “into its center.” The clues provided by the commentaries (please see the note at the end of this verse) differ.
Comm1 (685) has, “Starting with the welcome-offering dish, the lord of the maṇḍala, along with his retinue, should be made to taste the ambrosia that is extracted from the center of the nature of crystal.” Comm2 (1026) has, “Imagining a straw of light at the center of the tongue, one should have the ambrosia tasted”; it does not specify who the taster is. Comm3 (1618) states, “ ‘Of it,’ and so forth, means that through the practice of the vajra channel, one should have [ambrosia] tasted in the center of the avadhūtī.”
Possibly stepping with one foot forward.
The Tib. (152a.5) has, “Pressing / stepping with the foot, one should gaze upward. / The form of [the syllable] pheṁ should emerge on / from one’s crown” (/rkang pas mnan cing steng du blta/ /spyi bor pheM gyi rnam pa ’byung/). Comm2 (685) describes the gesture spoken of in this verse as the “mudrā of summoning.” It also states, “One should summon reciting the mantra phaṭ.”
The Tib. (152a.5–6) has, “By offering on the fourteenth of the dark fortnight, / And especially on the eighth of the dark fortnight / And the tenth of the bright fortnight, / One’s offerings become the epitome / nature of offerings” (/zla ba mar ngo’i bcu bzhi dang/ /khyad par du ni brgyad pa dang/ /yar gyi ngo yi bcu pa la/ /mchod pa mchod pa’i bdag nyid ’gyur/). Comm1 (685) explains, “ ‘Having offered’ refers to perfectly offering externally. ‘The epitome / nature / identity of offerings’ means that it is the nature / epitome of that which contains the inner offerings.”
This verse begins in the Catuṣpīṭha Tantra, its source text, with oṁ; this reading is reflected in Comm2 (1027), which states, “That the syllable oṁ is announced at the beginning of the locations means these become verses of dedication to be accompanied by the ringing of the bell.”
Comm1 (685) states, “ ‘Goddess’ means Devadatta, i.e., Varuṇa.” The Degé (152a.7) also has “goddess,” but J, K, C, and N have Devadatta (lha sbyin). Incidentally, “Devadatta” reflects the reading in the Catuṣpīṭha Tantra, the source text for this passage.
The Tib. (152a.7) has “log ’dren” (vināyaka) in the plural (rnams).
The Tib. (152a.7) has before “Caṇḍālī” rgan byed mo and drag mo. These seem to be “Cāmuṇḍā” and “Raudrī/-ā” respectively.
The names in this and the following verses differ considerably from those in the source text, the Catuṣpīṭha Tantra.
Most epithets used in this verse and the first half of the next could also be taken as proper names. The Tib., however, and Bhavabhaṭṭa’s commentary on the corresponding passage in the Catuṣpīṭha Tantra seem to indicate that they are intended as descriptions of the goddesses mentioned earlier.
“Five” is missing from the Tib. (152b.3).
This probably refers to Jñānaḍākinī.
The Skt. edition and translation of this sentence have been influenced by the Tib. (152b.3) and Comm3 (1618). The Tib. reads, “The queen of the yoga maṇḍala, / And likewise, the exalted vajra lord” (/rnal ’byor dkyil ’khor rgyal mo che/ /de bzhin rdo rje’i dbang phyug gtso/). Comm3 states, “ ‘Great queen’ is wisdom in the form of Nairātymā. ‘Vajra lord’ is the element of gnosis. The main one (prabhu) is Vajrasattva.” The other two commentaries, however, differ in interpretation. Comm1 (687) has the “great queens,” in the plural, referring to a few sets of four goddess, such as “Pukkasī and so forth,” whereas it treats “the vajra ladies” (instead of “the vajra lord”) also in the plural, as referring to the four goddesses, “the Horse Faced One,” and so forth. Comm2 (1027) has this whole verse, including the second two lines and even the “vajra queen” in the next verse, as referring to the “five queens of the maṇḍala: the main vajra lady, Samantabhadrī; the body of the tathāgata, Locanā; the stainless (nirāmaya), Māmakī; the bestower, Pāṇḍaravāsinī; and the vajra queen (from the next verse), Tārā.”
Jñānaḍākinī?
The Tib. (152b.3–4) cryptically has “Among / from / within the great body of the tathāgata / [There is] the stainless dispenser / boon-granting lady / lord” (/de bzhin gshegs pa’i sku chen las/ /skyon med dbang phyug ’byin pa mo/). The Tib., Comm1, and Comm2 do not mention the “union” (yoga). The Skt. text does not make it clear whether she is an emanation from the union, or a dispenser of the union.
Comm1 (687) explains, “ ‘Vajra lady’ refers to Jñānaḍākinī, or Vajra Pride, or Vajravārāhī, or Nairātymā.”
Comm1 (687) understands “them” to refer to “the circle of wisdom deities.”
Skt., oṁ ka kka kaḍḍana ba bba bandhana kha kkha khādana sarvadūṣṭānāṃ hana hana gha ggha ghātaya • amukasya śāntiṃ kuru hūṁ hūṁ phaṭ phaṭ jaḥ svāhā.
In the Catuṣpīṭha Tantra , which is the source text for this passage, this mantra is oṃ ka kka kaḍḍhaṇa ba bba bandhana kha khkha khādana sarvaduṣṭānāṃ hana hana ghātaya ghātaya amukasya hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaḥ svāhā .
According to Comm1 (687) and Comm2 (1027), this refers to the visualization and mantra specifications.
“Of the deities” supplied on the authority of Comm1 (687).
The Tib. (152b.5) has, “Considering [their] activities and so forth, one should meditate upon the yogis and yoginīs. All [their] activities will [thus] be fulfilled.” (/las sogs bsams nas rnal ’byor dang/ /rnal ’byor ma ni bsgom par bya/ /las rnams thams cad rab ’grub ’gyur/).
“The ambrosia’s ordinary” supplied on the authority of Comm1 (688).
“Its ordinary” supplied on the authority of Comm1 (688).
“Its ordinary” supplied on the authority of Comm1 (688).
The Tib (152b.6) has, “By reciting these three [syllables] thrice, / One should satiate all deities through three” (/rnam gsum lan gsum brjod pas ni/ /gsum gyis lha rnams tshim par bya/).
The three qualities of color, fragrance, and flavor, described here as the qualities of the deities, are the qualities that these deities give to the ambrosia.
Comm1 (688) glosses this line as, “Therefore, discard meditation on nothing at all.” The Tib. (152b.7) has, “Have no doubt about what is gathered [here!]” (/’du ba rnams la the tshom med/). Comm3 (1620) has “Harbor no concept about what is gathered / assembled, … since it does not connect you with saṃsāra.” It seems that the Tib. and Comm3 reflect a different reading.
The Tib. (152b.7–153a.1) translates this line as, “He should [do so] performing the ‘turning by desire’ ” (/rol bcas mchog tu rjes bskor bas/), reflecting a reading that is not kamalāvartaṃ, but kāmalāvartaṃ.
The Degé (153a.1) has, “He should proceed by transforming accordingly / Through the practice of his personal deity” (/rang ’dod lha yi rnal ’byor gyis/ /ji ltar rab tu bsgyur bas ’jug/). Comm2 (1028) states that “ ‘through the practice of one’s person deity’ means samādhi.”
The last two lines in the Tib. (153a.1–2) read “Devoid of apprehended object and apprehending subject. / May homage respectfully be paid to it!” (/gzung dang ’dzin pa rnam par spangs/ /gus pas de la phyag ’tshol cig/).
In the Tib. (153a.3) hūṁ hūṁ hūṁ comes after the next line rather than with the verse.
Bhavabhaṭṭa’s commentary on the corresponding passage in the Catuṣpīṭha Tantra explains that these deities are Jñānaḍākinī and her retinue.
Skt., oṁ ātmani tiṣṭha hūṁ svāhā.
Comm2 (1028) refers to the deity/-ies being absorbed simply as “samayasattva.”
Comm2 (1028) explains, “ ‘In an instantaneous union, he should make offerings while visualizing his identity’ means that while visualizing himself as the glorious Heruka he should make offerings to the mundane ḍākinī.”
Skt., oṁ sarvaduṣṭa gṛhṇa gṛhṇa gaccha hūṁ phaṭ.
Bhavabhaṭṭa’s commentary glosses these deities as “outer lokapālas.”
Comm2 (700) glosses the “hidden domain of sublime reality” as “concealed sublime intention, which is the domain of exalted, sublime intention.”
Instead of “dexterous,” the Tib. (153b.3) seems to have “patience” (bzod).
“The frightening form” is based on the Tib. (153b.5–6). The Skt. has gurupaṭaka, which could mean either “painting of the respectable / powerful one” or, possibly, “master’s portrait.”
Comm1 (701) elaborates, “With [the colors] as explained according to the nature of the five tathāgatas, soaked with the five ambrosias such as menstrual blood, semen, and so forth.” Comm3 (1621) has “sihla is mentrual blood. Karpūra is bodhicitta (semen). Feces and urine are included in the ‘and so forth.’ ”
The Negi dictionary (vol. 7, p. 2854) identifies niraṃśu as “bone ornament” (rus pa’i rgyan).
Instead of “not be impure,” the Degé (153b.7) has “be impure” (ma dag pa lags), but N and H have “not be impure” (ma dag ma lags), thus corresponding better with the context.
Comm1 (701) identifies the “messenger lady” (dūtī) as “vajrayoginī.”
Comm1 (701) identifies “moon” as bodhicitta (seminal fluid). The Degé (153b.7) has “peace” (zhi ba), while J and C have “fourth” (bzhi par).
The Tib. (154a.1) has “The food together in the vessel” (/snod gcig tu ni zas nyid ni/). Comm1 (701) explains, “ ‘The dainty / elegant feast’ is through meditating on the procedure of consuming the ambrosia.”
Comm1 (701) explains, “The ‘female messenger’ is Vajrayoginī. The ‘moon’ is bodhicitta. ‘Together’ means together with the yoginīs in the place. The purity of the female messenger is through visualizing the form of the Blessed Lady. The moon is through visualizing Caṇḍālī. The exquisite feast is through visualizing the procedure for tasting the ambrosia. The purity of just this is to thoroughly enjoy by partaking of the delicacy (caru), which is the sexual fluid of the wisdom consort.”
Comm1 (701) explains, “The purities of just these are to be undertaken through perfectly partaking of the delicacy (caru), the sexual fluid of the external wisdom consort.”
The Tib. (154a.1) has, “What use would it be to observe [such a practice]” (/gnas ni ’di yis ci zhig dgos/). Comm1 (701) explains, “Therefore, one should act in accordance with such purifying forms only when the mind is pure; this does not involve ritual bathing, mouth cleansing, and the like. When one’s mind is stained with desire and such there is no fruition, meaning no purification.”
The Tib. (154a.2–3) has, “There is likewise no other effect [to this practice], O fair lady, / Aside from concentration and veneration. / If it is for the sake of livelihood / vitality / There are other yogas / practices upon which to rely” (/’dzin dang mchod pa ma gtogs par/ /gzhan du bzang po don med ’gyur/ /’tsho ba’i thabs kyi rgyu yi phyir/ /rnal ’byor gzhan la brten pa nyid/). Comm1 (701) states, “the meaning of the example is introduced with anyasya, ‘of other,’ which expresses other views, such as those of Hari, Hārita, and so forth. ‘No effect’ means that without seeing reality not even a portion of one’s desire and so forth will be eroded.” This perhaps implies that the Tib. should be read, “Aside from [their adherence to] concentration and veneration / [The views] of others are futile, O fair lady!”
Translated to conform with the Tib. (154a.3–4). Comm2 (1029) indicates that this verse is about the skull as the vessel for the paints, the skull that shares obvious features with conch shells, oyster shells, and pearls.
Instead of “conduct” or “doctrine” (naya), the Tib. (154a.4) has “a stage / phase” (rim pa).
Comm1 (703) states that “great honey” is “human liquefied butter” (possibly human fat, or another bodily substance). Snellgrove, however, translates mahāmadhu as collyrium (Hevajra 2.7.2).
The Tib. (154a.7–154b.1) “[To others] one should give the samayasattva, / Allowing glimpses of it occasionally” (/dam tshig sems dpa’ sbyin par bya/ /res ’ga’ tsam zhig bstan pa’o/).
The Tib. (154b.1) has only, “One should give the samayasattva” (dam tshig sems dpa’ sbyin par bya), reflecting the reading in some of the manuscripts.
The Tib. (154b.1) has “cymbals” (sil snyan), but perhaps refers more broadly to “music.” Comm1 (703–704) has, “During accomplishment, one speaks musically to the elegant vajra maidens.” Just below in Comm1, music in general is indicated. Comm3 (1622) has, “In order to demonstrate the mantra letters of the different kinds of music.”
“Vajradhara” here seems to be another name for Vajrasattva.
It would be difficult, if not impossible, to reconstruct this and most of the following mantras with certainty, given the variety of textual variants in the Sanskrit manuscripts and the different editions of the Tibetan Kangyur. The mantra translated here is, in Skt., ara ara jeṁ jeṁ smara smara caṭa vaṁ hoḥ hoḥ hulu hulu rulu rulu hūṁ jaḥ jaḥ ala ala hūṇu hūṇu hraṁ hraṁ hraṁ hū taṃ ghai ghai yai yai ta ṭa ghe ghe ṣeṁ ṣeṁ taṁ taṁ ghe ghe hondo hondo do hūṁ hūṁ kaka kaka kau kau kau vaiṁ vaiṁ kaiṁ kaiṁ krauṁ krauṁ krauṁ vaiṁ vajra vajra vajrīṁ vajrīṃ vaiḥ kaiṁ kaiṁ kaiṁ kaiṁ hūṁ bhyo bhyo bhyo. In the Degé (154b.2–3) this mantra is given as raṭa vaṁ ho hulu hulu hūṁ jaḥ hūṁ jaḥ ala ala hūṇu hūṇu hūṇu / hraṁ hraṁ hraṁ hu taṁ ghai hu taṁ ghai ghai ghai ghai taṭa ghai ghai taṁ ṭa ghai ghaiṁ ta ghai ta ghai ta ghai hondo hando do hūṁ do hūṁ / ka ka ka ka / kau kau kau / kauṁ kauṁ kauṁ / vaiṁ kaiṁ vaiṁ kaiṁ vaiṁ kaiṁ / viṁ vajra vajrī vaiṁ vajra vajraṁ vaiṁ / kaiṁvaiṁ kaiṁvaiṁ kaiṁvaiṁ kaiṁvaiṁ hūṁ bhyo hūṁ bhyo hūṁ bhyo / rulu rulu rulu hūṁ bhyo hūṁ bhyo hūṁ bhyo.” Other versions have variations in all the mantras.
Līlāgati, “One with a Graceful Gait”; could this possibly be another name of Hayagrīva?
The Degé. (154b.3–4) has, “The [mantra] of Play is given as follows: ṭakki hūṁ jaḥ ṭakki hūṁ jaḥ takki jaḥ.”
The Skt. word taḍava could perhaps refer to the pounding sound of the hooves of a galloping horse.
In the Tib. (154b.4) this mantra is given as hrīṁ ṣṭrīṁ hrīṁ ṣṭrīṁ hrīṁ ṣṭrīṁ ṣṭrīṁ ṣṭṛīṁ ṣṭrīṁ hrī ṣṭṛī hrī ṣṭrī hrī ṣṭrī.
Skt., hrīṁ hrīṁ kuṁ hrīṁ kuṁ hrīṁ khe khe kheṁ kheṁ kheṁ padmaṃ padmaṃ hrīṁ padmaṃ padmaṃ padmaṃ trīṁ trāṁ trīṁ trāṁ trīṁ trāṁ hrīṁ hrīṁ hrīṁ hrī taṁ hrī taṁ hrīṁ hrīṁ hrīṁ. Again, this mantra differs in the Degé and other versions.
Also known under its Skt. name, ḍamaru.
The Skt. could also be interpreted as, “One should make the base of the drum from sandalwood.” The Tib. (154b.5) has, “root of vajriśirśa” (badzri shirsha rtsa ba). Y, J, K, and C all have śirṣa (shirSa). Comm1 (704) identifies vajrī as sandalwood (“vajrī is śirikhaṇḍa wood”). Comm3 (1622) has “root of dry śariṣa.”
Comm3 (1622) has, “ ‘Red sandal grown on Malaya’ means it should be made with the five kinds of red sandalwood.”
Comm1 (704) has, “twelve is for a long one, and the other [measures] are for shorter ones.”
“Secret flower” seems to refer to menstrual blood.
The Tib. (155a.1) has, “Standing there on the left side, / One should recite kheṁ hūṁ / Preceded by the name / And strike down with the foot bone of a ṭīṭibhi bird.” (/der gnas g.yon pa’i ngos su ni/ /ji ltar dang por ming bzung ba/ /kheṁ hūṁ zhes ni brjod nas ni/ /chu skyar rkang pa’i rus pas gdab/). Comm1 (704) explains, “Standing on / in the form of vajra holder (Vajradhara?) at the center of the four-sided maṇḍala / One should recite ‘so-and-so ākarṣaya such-and-such person hūṁ’ in the manner of summoning, with the heel of the one’s left foot positioned atop, like the foot of a ṭīṭibhi bird, and then one should stamp the maṇḍala under one’s foot.”
“Without a doubt” is missing from the Tib. (155a.1).
Instead of “agitated,” the Tib. (155a.2) has “angered” (khros pa). Comm3 (1622) has “with a wrathful gaze.”
The Tib. (155a.2–3) (/khyod ni dam tshig la ni khro bo sngon po mdzes/) agrees with this reading, but Comm1 (704) has, “O exquisite / shining blue wrathful one! Your samaya is efficacious.” The reading “efficacious” is supported by one of the Skt. manuscripts.
In the Tib. (155a.3) this line begins with “accomplishment” (dngos grub = Skt. siddhi).
Apabhraṃśa, sohaï ṇīlakoddhu tuhūṁ samayahi ciddhu / pāṇihi dharaï daṇḍa māṇikkaṃhi baddhu / tojju pecchivi vīru mellu saṃsāruttāru / jāṃvi duvāra mellu mahuṃ joiṇi majhu. The translation of this verse has been influenced by the Tib. The Degé (155a.3) translates the second half-stanza as, “Admit / release me, O glorious hero, amidst the sky-adorning yoginīs, / Where saṁsāra, liberated, is subsumed into your assembly!” (kye dpal ldan dpa’ bo ’du bar ’khor ba sgrol ’khums /mkha’ mdzes rnal ’byor ma yi nang du bdag thong shig). Here the imperative thong (“admit / release”), however, could easily be a scribal error for mthong, “behold.” Y, K, and N have the imperative “subsume!” (khums). The commentaries vary in interpretation; Comm1 (704) has, “Behold me amidst the yoginīs … I will liberate … I will enter the gate.” Comm3 (1622) has, “Liberate from saṁsāra through bringing beings into your assembly … bring the bodies assembled amidst the yoginīs.”
According to Monier-Williams, “excellence” (śobhana) can be a technical term for the burnt offering.
The Degé (155a.5) has, “The essential ambrosia is wine” (/snying po bdud rtsi rgun chang yin/). N and H have (ro mchog = finest flavor) instead of (rgun chang = wine): “The essential ambrosia is the finest tasting [spirit].”
Comm1 (705) explains that “ ‘outcaste’ means ‘symbol / code.’ ” This gives us the meaning, “According to the coded terms of all buddhas, ambrosia is the eightfold path.”
Comm1 (705) breaks this into two items, “honey wine and grape wine.”
It is not clear who is meant by the One with Harsh Desire (kharakāmuka). The Degé (155a.6) supports the Skt. with, “Oyster shell is the One with Harsh Desire” (/nya phyis rtsub pa’i ’dod pa can/). Comm1 (705) has, “Oyster shell, or cukra (śukra?), is the Lady with Harsh Desire.”
The Tib. (155a.6) has “excrement” (bshang ba).
The names of these two types of rice brew (kāñjika and kāñjikī) are distinguished by the grammatical gender to correspond with, respectively, the male and female characters they denote.
This mantra song varies between the Skt. manuscript and the different versions of Kangyur. It would be difficult to reconstruct it reliably.
The Tib. (155b.2–3) seems to be saying, “Since the gazes correspond with the fist-gestures, / Gaze and fist-gesture are danced in rhythm; / All buddhas perform these according to the stages of yoga” (/gang phyir lta stangs de khu tshur/ /lta stangs khu tshur rkang pas rkang/ /ji ltar rnal ’byor rim pa las/ /sangs rgyas kun gyis rnam par mdzad/). My rendering is largely conjectural.
The Tib. (155b.3) has, “[The consort] could be [one’s] niece, mother-in-law, mother, or sister” (/sring mo’i bu mo sgyug mo dang/ /ma dang sring mo yin na yang/).
“Divinely” is missing from the Tib. (155b.3).
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.”
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.”
The Tib. (155b.6–7) has, “Through having become accomplished at the onset of all eons / The great master is primordially accomplished” (/skal ba kun gyi sngon grub pas/ /slob dpon chen po gdod nas grub/). This half-stanza could also be interpreted to mean, “The great master, once he is accomplished, will gain / [Full recollection] of all eras from the beginning [of time].”
Comm2 (1032) interprets this line quite differently, possibly reflecting a different Sanskrit reading: “through attaining the permission of the deity and thus being potent in activities, one will be victorious over beings.”
Comm2 (1032) explains, “The features of the yogi are adhering to ultimate reality, donning armor from having trained in the aspects of approach and accomplishment, zeal for the nonduality of means and wisdom.”
“The mother” must refer to the master’s wife, as the father and the mother (the master and his wife) are spoken of also in the next verse.
The Tib. (156a.3) has “Will cultivate” (bsgom par ’gyur).
Instead of “daughter or a wife of a vidyādhara,” the Tib. (156a.4) simply has “vidyādharī” (rig ’dzin ma).
The meaning of the last three lines is not clear. The second half-stanza is possibly intended for female practitioners who unite with appropriate male partners. The Tib. (156a.6), however, has something like, “One accomplishes these that are considered to be in conjunction. / Moreover, through this [technique one can also accomplish] / Wrathful deities and sons of victorious ones” (/rigs pas ’dod pa ’di dag ’grub/ /gzhan yang ’dis ni khro bo yi/ /lha dang rgyal ba’i sras po dang/). Comm2 (1032) seems to agree with the Tib., while the other commentaries are silent.
The Tib. (156b.1) has “austerities and precepts” (dka’ thub brtul zhugs).
The Tib. (156b.1) has, “How will he reach buddhahood?” (/sangs rgyas nyid ni gang du ’gyur/).
The Tib. (156b.1) has, “He will not know it again” (/yang ni de ni shes mi ’gyur/).
In the Tib. this entire Part 2 section is in prose. The original, however, could have been composed in meter, discernible in places.
The Tib. (156b.3) has “where the being-of-wisdom-consort / wisdom-consort-being has reached accomplishment” (rig ma’i skyes bu grub pa der). Comm1 (714–715) confirms this: “The man who is together with his seal, which is the wisdom consort (rig ma) mentioned earlier, is the wisdom-consort-being.”
Instead of “Magadha,” the Tib. (156b.3) has “Māra” (bdud).
The Tib. (156b.4) has “hail storm” (gnam rdo).
The meaning of this line is unclear. The Tib. (156b.4–5) has: phyag rgya’i skye gnas kyi snying por khams gsum thams cad snang ba.
Instead of “the Aśvins,” the Tib. (156b.5) has stobs bzang po, which is literally “Good Strength” (Skt. *balabhadra).
Here the Skt. word for “sun” (bhānu) seems to be used as a proper name of the sun personified.
The Tib. (156b.5) has instead of nāgas, “mahoragas and supreme of gods(?)” (lto ’phye dang/ lha’i mchog).
In the Skt. this is pāda b from the next verse.
Pāda c from this verse.
The Tib. (156b.6) has tambura (tambu ra).
Instead of “large drums,” the Tib. (156b.6) literally has “copper conch” (zangs dung).
Pāda d from the previous verse.
Pāda a from this verse.
In the Tib. (156b.7) this half-stanza reads, “All the daughters of gods and of vidyādhara kings will dance and play many cymbals” (lha’i bu mo dang/ rig pa ’dzin pa’i rgyal po’i bu mo thams cad sil snyan du ma byed pa).
The Tib. (156b.7–157a.1) has, “The kinnaras and yakṣas will sing songs, dance, and perpetually frolic, joyfully exclaiming, ‘Victory! Victory!’ ” (mi ’am ci dang/ gnod sbyin gyis glu len par byed cing gar byed pa dang/ de la dga’ ba dang bcas pas rgyal ba rgyal ba zhes bya ba’i sgras rtag tu rol par byed pa).
The Degé (157a.1) and most other versions have, “The gods who are siddhas dwelling in the sky extended their congratulations” (gang zhig grub pa nam mkhar gnas pa’i lha rnams kyis ni legs so’i rnam par rab tu gsol bar mdzad do/). N and H do not have “gods,” only “the siddhas who dwell in the sky.”
The Tib. (157a.1–2) has, “The most eminent gods, the sons of gods, and the vidhyādharas who dwell in the Tuṣita realm, extending all the way up to those who dwell in Akaniṣṭha, will come and pay homage” (gang zhig dga’ ldan du gnas pa’i lha rab mchog dang/ gang zhig lha’i bu dang/ rig ’dzin pa pa dang/ ’og min gyi bar du ’ongs nas phyag ’tshal).
Instead of “all things,” the Tib. (157a.5) has “all things for everyone” (thams cad kyi don thams cad). The Skt. sarvārtha is somewhat vague, and can be translated and interpreted in many ways, including “he who has accomplished all his aims,” or “he who fulfills all aims for others,” or both these interpretations at the same time.
The Tib. (157a.6) has, “He is the tranquil one.”
Instead of “perpetually arising,” the Tib. (157a.6) has “perpetually illuminating” (rtag tu ’char bar mdzad pa) reflecting perhaps not the reading nityodito, but nityoddyotito.
The Tib. (157a.7) reads the word “king” with the next sentence.
The Tib. (157a.7) has “Being the unbreakable king” (rgyal po phyed par dka’ ba’i phyir).
The Tib. (157b.1) has instead “leaving the kingdom” (khab nas mngon par ’byung ba). In any case, one would expect this item to come after the next one, i.e., after the “playful exploits of his childhood.”
This item is missing from the Tib. (157b.2).
The Tib. (157b.3) has “unequaled subjugation of Māra” (bdud btul ba mnyam pa med pa).
The Tib. (157b.2) has only “awakening” (sangs rgyas pa).
The translation here follows the Tib. (157b.3), which has “inducting fortunate beings into purity” or “inducing the purification of fortunate beings” (skal ba dang ldan pa’i skye bo dag pa gzhug pa), which seems to be an attempt to translate the Skt. literally. The Skt. could, however, be interpreted as “releasing virtuous people from [demonic] possession.”
The Tib. (157b.3) has instead, “having no recourse to / reliance upon an alms bowl” (bsod snyoms kyi lhung bzad la ltos pa med pa).
The Tib. (157b.3) has “being the very representative of bodhisattvas” (byang chub sems dpa’i rgyal tshab nyid).
The Tib. (157b.4) for this item has simply, “parinirvāṇa.”
The Tib. (157b.4–5) has, “One who is accomplished will act for the benefit of all beings in a dreamlike way, especially displaying the supreme play of a buddha in these many dreamlike manners” (’di ltar khyad par du ma rmi lam lta bur sangs rgyas kyi rol pa mchog tu ston par mdzad de/ gang zhig grub pa sgyu ma’i tshul gyis ’gro ba thams cad kyi don mdzad do/).
In the Tib. (157b.6–7) the second half-stanza is “Are strongly attached to external objects / And thus enmeshed by a network of concepts” (/phyi rol dngos por mngon zhen pas/ /rtog pa’i dra bas dra bar byas/).
The Tib. (157b.7–158a.1) reads, “In order to develop gnosis in beings / The buddhas taught means / That are ultimately only merit. / But if this is neither born nor relinquished / Who can be attached to demerit?” (/sems can ye shes ’phel ba’i phyir/ /don dam las ni bsod nams nyid/ /thabs ni sangs rgyas rnams kyis bstan/ /skye ba dang ni spangs med na/ /bsod nams min la su zhig zhen/).
Instead of “mantra adept” the Tib. (158a.3) has “path adept” (lam rig).
The Tib. (158a.3) uses honorific forms to distinguish these as “awakened” bodies, speech, and minds (sku gsung thugs).
The Skt. has here and in the following verses “the samaya of the possessor of the vajra body / mind / speech.”
The Tib. (158a.5) has, “That one should not offend the mind / Through [provoking] various austerities / And negative concepts among beings / Is the samaya of vajra mind” (/sems can sna tshogs gdung ba dang/ /kun rtog ngan pa’i rnam rtog gis/ /sems la smad par mi bya ste/ /thugs kyi rdo rje’i dam tshig go/).
The Tib. (158a.5–6) has, “Not to speak harsh words, and such / That are cruel out of jealousy, / But only what is pleasing to the ear, / Is the samaya of vajra speech” (/phrag tog nyid kyis ma rungs pas/ /tshig rtsub la sogs smra mi bya/ /rna ba bde bar byed pa nyid/ /gsung gi rdo rje’i dam tshig go/).
The interpretation of this half-stanza is uncertain. The Tib. (158a.7) interprets it as, “Amitābha is in the bones / Since he extends along with the family of all beings” (/rus pa la ni ’od dpag med/ /sems can rnams kyi rigs bcas ’bab/), taking the Skt. saṃkula (crowded / compact, or multitude / totality) to mean “family” (kula).
The Skt. of this half-stanza seems corrupt and the meaning is not clear. The Tib. (158a.7) has, “Amoghasiddhi, the very king of sages, / Is the circuit of the bunches of arterial sinews” (/rtsa yi ’ching ba’i tshogs kyi sgor/ /don yod thub pa rgyal po nyid/).
The meaning of this half-stanza is unclear. The translation here is influenced by the Tib. (158b.1), which has, “Desire, hatred, delusion, craving, and volitions are to be increased” (/’dod chags zhe sdang gti mug dang/ /sred pa dang ni ’du byed ’phel/). If, however, the Skt. grammar were followed, the translation should rather be, “Desire, hatred, and delusion are increased by craving and [acts of] volition.”
The Degé (158b.1–2) has “teach” instead of “observe.” Y, K, N, and H, however, have the latter.
The Tib. (158b.2) has, “It (the observance of samaya) will happen through eating [these substances] always” (/thams cad du ni zos pas ’byung/).
The translation of this verse has been influenced by the Tib. There are, however, several other possibilities based on the different readings in the manuscripts and also the corresponding passage in the Yoginīsañcāra Tantra with its commentaries.
In 2013, a Sanskrit manuscript of the Sarvabuddhasamāyoga was discovered at the Bibliothèque de l’Institut d’Études Indiennes (Collège de France).
oṁ namo vajraḍākāya] em.; oṃ nāmo vajraḍākāya S; oṁ namaḥ śrīvajraḍākāya C; oṁ namaḥ śrīvajrasatvāya R
bhagavān āha] S, R; om. C
mahābodhisattva] S; mahābodhisattvāḥ C
guṇākara] S; guṇākarāḥ C
tu] S; om. C
bhagavān āha]
tad evodbhavaṃ] C, R, W, S; tantrodbhavaḥ T1; tantrodbhava T2
sampuṭasamāpattir S; sampuṭaṃ samāpattir R, W; sampuṭaḥ samāpattir T1, T2; sampuṭaṃ samādher C
athavā] em.; atha vā S; atha C
aupadeśiko] C; upadeśiko S
māṇḍaleya°] C; maṇḍale S
manas] S; manaṃ C
sādṛśam] S; sadṛśam C
uttīrṇalakṣa] S; uttīrṇaṃ lakṣa C; uttāryalakṣyam Sz
lakṣel lakṣaṇaṃ lakṣyāṇām] C; lakṣalakṣaṇalakṣyāṇām S
vijñānaṃ] S; vijñāna° C
°jñānacetasā] em. (on the authority of the Tib.); °jñānacetasām C; °jñānacetasāṃ S: jñānena cetasā Sz
samatāṃ śūnye] S; samatāśūnyaṃ C
virajaṃ] S; bījaṃ C
°saṃnibham] S; °samaprabham (unmetrical) C
ardhamātraṃ] S; ardhamātra° C, R
sā kalāpi] S, T2; sakalāpi C
vinirgatā] S, T2; vinirgatam C
agnibrahmam idaṃ tathā] S, agnibrahmam idaṃ T2; om. C
jvalitā murdhni deśe] C; om. S, T2
dhārayet] (or vārayet?) C, R; vārayet Sz
yogas] S; yogan C
devatā] S; sadevatā C
śūdrinīṃ] S; śūdrīṃ (unmetrical) C
bheditāḥ] S; bheditā C
sā ca] S; om. C
°candrādi°] em. (on the authority of the Tib); °cchandrādi° S; °cchindādi° C
vaiśā gopālikā caiva sā karmakulikā matā] S; vaiśikī gopālikā matā karmakulajā (unmetrical) C
śūdriṇī vṛṣalī caiva] em.; śūdriṇī vṛṣaṇī caiva S; śūdrī vṛṣalī ca C
bhāvyo] C; bhāvo R
°ārolik°] em.; ārolika C, S
svasvātmani sthitaḥ] conj.; sarvātmani saṃsthitaḥ C; sarvātmani sthitaḥ S, T2
satsukhatvena] S; satsukhena (unmetrical) C
kleśādikaṃ] S; kleśādi C
duhitā] S; duhitṛ C
guṇanāṃ duhanād yataḥ] S; guṇasya duhanāt | duhiteti nigadyate C
mahākṛpā] S; mahākṛpa C
viharatīty] S; viharaty C
avidyā°] S; abhidhyā° C
avidyā°] S; abhidhyā° C
°dharmeṣu S; °dharme C
avidyā°] S; abhidhyā° C
smṛtimān] S; om. C
avidyā°] S; abhidhyā° C
°praṇidhiṃ] S; °praṇi C
°praṇidhiṃ] S; °praṇi C
°bhāvanāparipūraye] S; °bhāvanāyai paripūraye C
°praṇidhiṃ] S; °praṇi C
vīryam] S; vīryā° C
°tīlinā° S; °tīlino C
catvāri] S; catvāro C
This paragraph is omitted in C; part of it has been supplied in the margin, but not matching the missing part correctly.
karma nābhisaṃskaroti] S; karmābhisaṃskaroti C
paralābheṣvanīrṣukatā] C; paralokeśvarīyuktatā S, T2
mithyāryair] S; mithyāyair C
vyāyāmam] em.; vyāyāma R; vyāyāmān C
nirvāṇam] S; niryāṇam C
matāḥ] S; matā C
mātarī] H; mātarā C; māturā S
surūpiṇī] H; om. C, S
sumanās] H; sumanasas C; sumanā S
caṇḍikā māradārikā] H; caṇḍikā māradāyikā S; caṇḍākā mādārikā C
sadā] C; yadā R
sadā] em.; sadā caiva (unmetrical) C; tu S, T2
ca] S; om. (unmetrical) C
tathāgatātmakaṃ] S; sarvatathāgatātmakaṃ (unmetrical) C
°saṃbhavabhāvanā° S; °saṃbhavaḥ bhāvanā° T2; saṃbhavana° C
yāyāt] S; yāyā C
sarvātmanātmanaṃ] C; sarvātmanātmani S
tal] S; ta C; om. R
ādhāras] S; ādhāraṃ C
viṣayātītaḥ] S; viṣayātīta C
sthitaḥ] S; sthitaṃ C
yāvat] S; yāvat prāpnoti C
api] S; om. C
tvaṃ prāpnoṣi] em.; tvaṃ prāpnoti S; yena tvaṃ C
manasīpsitāṃ] S; manepsitāṃ C
sunirmito hetuḥ] R; nirmitahetuḥ S; sunirmitāhaṃ tu T2; sunirmitāḥ hetu C
phalabhūto] R, T2, S; °phalabhūto C
sarvaviśuddhas tu] T2, S; sarvaviśuddhyā tu C
te] S; om. C
vaṃ yasyaivaṃ] T2; ramyasyaivaṃ C; rasasyaivaṃ S
vedās tu saṃsthitā ime] S; vedāni saṃsthitāni vai C
kiṃcit] S; kaścit C
viditāni] S; gatāni C
vargakaiś] S; vargaiś C
yāḥ] em.; yā C; yaḥ S
°āñjana° S; °āñja° C
°gati°] S; °gatiḥ C
dharmārallir] C; dharmāraller S
ekāraḥ] S; ekāraṃ C
viśvagocarā] S; viśvagocarāḥ C
sā] S; om. C
makāro] S; makāra° C
yākāro] S; yākāra° C
upāyakaḥ] S; upāyakaṃ C
adha ūrdhvaṃ] em.; adhordhvaṃ (unmetrical) C; adho ūrdhvaṃ S
ekāro] S; ekāra C
nipātena] T2, S; nipātaḥ C
tantrasamudāyaḥ sūcyate vā] S; tantrasamudāya sūcyate vā T2; tantrasamudāyasūcakaḥ C, R
vakṣyati] T2, S; vakṣmi(?) C
bhagavatā] conj. (on the authority of paragraph 1.4.42); bhagavan C, S
svagaṇair] (corroborated by the Tib.) C ; svaguṇair S
mahāsukhanātho] S; mahāsuhanāho C
bhagavatā] S; bhagavan C
°ādhimokṣa°] conj. (on the authority of the Tib.); °avimokṣa° C, S
prakīrtitaḥ] S; sakīrtitaḥ C
nirodho mataḥ] S; nirodhaṃ mataṃ C; nirodhe satyaḥ R
rāgaś caiva virāgaś] S; rāgaṃ caiva virāgaṃ C
athavā] em.; atha vā S; om. C
'pi] S; pa C
yānty eva] C; yad eva S
lakṣite] S; lakṣyate C
saṃvedanātmakaṃ] S; vedanātmakaṃ C
°bhuvanālokam] S; °bhavanālokam C
svaparārthakaraṃ] S; svārthakaraṃ C
hitāya] S; hitārthāya (unmetrical) C; hitārthaṃ R; maṇḍalasya yathākramaṃ H
°madhye] S; °madhye ca C
taṇḍulādibhiḥ] S; taṇḍulakādibhiḥ (unmetrical) C
tathā] S; om. (unmetrical) C
anantalokadhātvīśā grāhyā] C; anantalokadhātvīśaṃ grāhyaṃ S; anantalokadhātvīśo grāhyo P
jyeṣṭhā] S; ceṣṭā C
anyāś] C; asyāś R
°dyaḥ] C; °dye S
maṇḍalaṃ] R; maṇḍale C
te] S; ta iti C
°jaṅgamam] em.; °jaṅgamaṃ S; °jaṅgama C
°jjvale] em.; °jvale C; jvale S
bhadraṃ] em. (on the authority of the Tib.); bhadra C, S, T2
pūrvoktānāṃ] S; pūrvoktā (unmetrical) C
mudrāyās tu mukhaṃ baddhvā upāyasya mukhaṃ tathā] S; prajñāyās tu sukhaṃ yathā upāyasya sukhaṃ tathā C
vīraḥ] em.; vīra S; vīraṃ C
ca] conj.; om. (unmetrical) C, S
anujñāṃ] S; anujñā C
tatra buddhapure vare] S; tasmai buddhāgrasūnave C
samantāgraṃ] S; samantāgra° C
sambodhau] S; bodhau (unmetrical) C
tad dhi hitāya] em.; tadvihitāya S; taddhitāya C
eva] conj.; eva ca (unmetrical) C
samarpito] S; samarpitaṃ C
samprāptābhimatāspadaḥ] em.; samprāptābhimatas padaḥ S; samprāptānimatāspadaḥ C
tatraiva] S; tenaiva C
munaiva] (metrical shortening of muninaiva?) C, T2; muninaiva S
°kramet] S; °krāmet C
triyāṇaṃ ca] S; triyānakān C
'nālpakalpanā] S; 'nālpabhāvanā C
na] C; ca R
sādhakaḥ] C; grāhakaḥ P
samāje 'cintyasamparke svapnaprabodhanayor iva] S; om. C
°vinirmukto] P; vinirmuktaṃ C, S
abhāvaḥ] S; svabhāvaḥ C
samudratīre] C; om. R
vidadhet] em.; vidadhe C; kāryaṃ S
°vajriṇaḥ] T2; °vajriṇaṃ C, S
maitrīṃ] S; maitrī C
tathā] S; vibhāvayet (unmetrical) C
tṛtīyaṃ muditāṃ dhyāyad] S; muditām C
viśvabimbaniṣpattiṃ] S; viśvaniṣpattiṃ C
prajñopāyasvabhāvakam] H; prajñopāyātamakaṃ [sic] S; prajñopāyātmakaṃ vibhuṃ C; prajñopāyātmakaṃ paraṃ T2
°dhartrī] H; °dhartri C; dhatte S
vetālī] S, H; vaittālī C
°dhartrī] H; °dhartri C; dhatte S
vajrahastā] S, H; gandhahastā C
ḍamaruṃ vadeḍ] em.; ḍamaruṃ vaded S; ḍamarukaṃ vādayet (unmetrical) C
pūjavidhivistaraiḥ sampūjyate] S; pūjyate C
bhavet] C; bhāvayet (unmetrical) H; viduḥ S
nabhodhātu°] S; khadhātu° (unmetrical) C
vibhāvayed] S; bhāvayed (unmetrical) C
yogo] C; yogī R
prajñā°] T2; om. C, R
bhāvayet] S; vibhāvayet (unmetrical) C
tu] S; om. (unmetrical) C
Manuscript R breaks off at this point to resume at verse 2.3.57c below.
vajraghaṇṭāṃ] S; vajraghaṇṭās C
prathame] C; dakṣiṇe S
tṛtīye] C; dvitīye S
saṃyuktāṃ devatāsaha] T1; saṃyuktaṃ daivatais saha C; saṃyuktāṃ devatāṃ saha S
daleṣu] S, T1; dalābhyāṃ C
devīḥ] S, T1; devyaḥ C
likhed dakṣiṇakoṣṭhake] S, T2; om. C
ca likhed devīm uttare] S; om. C
°ghaṇṭāṃ] S; ghaṇṭā C
caturthīṃ tu likhed devīṃ dale paścimake tataḥ] S; caturthī C
vāme khaṭvāṅgahastāṃ ca kapālaṃ ca tathaiva hi] S; khaṭvāṅgahastā tu kapālavāmapāṇinā C
dhare dakṣiṇe kare] S; om. C
ḍamaruṃ caiva likhet koṇe aiśānake] S; ḍamarukaṃ tathā C
likhed vāyavyakoṇe tu] T1; om. C
ṣaṣṭhīṃ] em.; ṣaṣṭhī C; tuṣṭīṃ S
kapālaṃ] S; kapāla° C
paraśuṃ] S; parśuṃ (unmetrical) C
koṇe nairṛtyake likhet] S; hasamānan tu samālikhet C (the Tib. reflects the reading “hastamānaṃ tu samālikhet”)
aṣṭamīṃ tu likhed devīṃ koṇe tv] S; aṣṭamī C
agnisaṃjñake] T2; agnisaṃjake S; om. C
bhadrakalaśahastāṃ vajraghaṇṭāṃ] S; kalaśahastā vajraghaṇṭā C
dravyapūrṇaṃ ca naracarmaṇā cchāditam] S; naracarmaṇā cchāditaṃ dravyapūrṇaṃ (unmetrical) C
daleṣu devīḥ likhitvā] S; dalābhyāṃ likhed devyaḥ C
saṃyojya] S; samāyojya (unmetrical) C
jāpyamantraḥ samuddiṣṭo] S; jāpyamantram uddiṣṭaṃ (unmetrical) C
ekākṣaro] S; ekākṣaraṃ C
tu] T2; om. (unmetrical) C
dalānāṃ] S, T2; dalābhyāṃ C
tu tathaiva] S; eva (unmetrical) C
saraktakam] em.; saraktakaṃ S; suraktayoḥ C
siddhiṃ] S; siddhi C
°sādhyaṃ] S, T2; sādhyāṃ C
°vaśyādi°] S, T2; °vaśānāṃ ca (unmetrical) C
tuttāre] S; tutāre C
praṇāmāhuta-antikam] S; praṇavāhuta antimā C
madhye nāma] S; madhyanāmaṃ C
rakṣāṃ] S; rakṣā C
bhayaṃ] S; bhaya C
vicintayet] S; cintayet (unmetrical) C
pradāyikām] Sz; pradāyakam S
tuttāre] S; tutāre T2; tu C
ture] S, T2; tāre C
nāsā] S, T2; nāsaṃ C
hṛdaye] S; hṛdayaṃ C
dvibhujāṃ sattvaparyaṅkāṃ sarvābharaṇabhūṣitām] S; dvibhujasattvaparyaṅkā sarvābharaṇabhūṣitā C
abhayahastāṃ] S; tābhayahastaṃ C
vāme utpaladhāriṇīm] S; vāmotpalam iṣvāparāṃ C
coditām] S; coditā C
°mantra] S; mantram C
viṣādikam] S; viṣādikāṃ C
iyaṃ] S; idaṃ C
sūryamaṇḍalaṃ saṃcintya] S; sūryamaṇḍala saṃcintyaṃ C
lakṣeṇaikena rājānaṃ] S; lakṣam ekena rājanaṃ C
śatenaikena] S; śatam ekena C
asyāś] S; asya C
°sthāṃ] S; °sthaṃ C
śākheva] C, Sz; sākṣād S
vardhate] em.; vardhati (unmetrical) C
kramayogena] C; karmayogena S
°stham] S; om. (unmetrical) C
°pāśakaṃ tathā] S; °pāśaṃ tathaiva ca (unmetrical) C
kramayogena] C; karmayogena S
°kāraṃ S; °kāra° C
cinted] S; cintayet (unmetrical) C
°bhūṣitam] S; °vibhūṣitam (unmetrical) C
tu tathaiva] S; eva (unmetrical) C
dvādaśam] S; dvādaśa C
guhyamaṇḍalaṃ] conj. (on the authority of the Tib.); guhyamaṇḍale C, S, T1, T2
°sthaṃ] S; om.; (unmetrical) C
aṣṭabhir] S; aṣṭa° C
khaḍgakam] S; khaḍgayoḥ C
°nirghoṣaṃ] S; °nirghoṣa° C
imakaṃ] S; idaṃ (unmetrical) C
gaganamadhye] conj.; gaganamadhye tu (unmetrical) C; bhagamadhye S, T1, T2
cintet] S; cintaye[t] (unmetrical) C
tu] S; om. (unmetrical) C
trinetraṃ] S; trinetraṃ tu (unmetrical) C
°sarvaṃ] N; om. (unmetrical) C
drutāpannaṃ savidyayā] N; drutāpatyaṃ savidyāḥ C
tuhyā] N; tokrū(?) C
viṇṇa] N; viṇḍa C
ha-uṃ jānami tuha citta] N; saalavirūa vicitta C
aṃ-hūṁbhyāṃ] conj. (on the authority of the Tib.); āṃ-hūṁbhyāṃ N; āḥ-hūṁbhyāṃ C
śaṁ laṁ ḍaṁ] em.; śaṃ laṃ ḍaṃ N; saṁ caṁ puṁ C
hūṁ aṁ] conj. (on the authority of the Tib.); hūṁ āṃ N; hūṁ āḥ C
cakrāṅkuśa°] N; vajrāṅkuśa° C
ṛkṣa] conj.; bhikṣur N, C
hayāsyā] N; hayarūpā C
°kṛṣṇa° N; °kṛṣṇā° C
sarvā] N; sarve C
°śavā°] N; °gavā° C
tribhiḥ śuddhiṃ tūccārya sarvayogādiṣv agrataḥ] T1; tribhiś śuddhedam uccārya sarvayogādim agrataḥ C
sthānaiḥ] conj.; sthānakaiḥ (unmetrical) C
sveccha°] em. (on the authority of the Tib.); svaccha° C
suśobhāṃ] em.; suśobhā C
dehāṃ tu] T2; °aṅga° (unmetrical) C
ghoraḍākinīṃ] em.; ghoraḍākinī C
vajrāṅkuśa°] T2; dvibhujā vajrāṅkuśa° C
°dehāṃ] em.; dehānāṃ C
°dehāṃ] em.; dehānāṃ C
bhāvayej] conj.; om. C
°dehāṃ] em.; °dehānāṃ C
bāhyānām tu caturthikāḥ] conj.; bāhyanām caturthikā (unmetrical) C
karālī] T2; kapālī C
raktasūtrasya] Sz; raktasūtra° (unmetrical) C
hastānām añjalyā] em.; hastanāṃ mañjalyā C
°śūlahastānāṃ] C; °muṣalahastānāṃ Sz
sarvavit sadā] T2; sarvasarvavit C
bimbādim] em.; bimbādi T2, Sz; vidyādim C
°saptyarthaṃ] Sz; °saptarthaṃ C
codayet C; bhedayet Sz
sthitāliś] N; sthitāli C
melā] C; melād H
bimbaniṣpattiśuddhitaḥ] C; niṣpattiśuddhidharmatā H
ākārān] H; ākāraṃ C
°prabham] N; °prabhāṃ C
prabhedanāt] conj.; prabhedaneti C; prabhedinā N
sthitāś ca etāḥ] em.; sthitāś ca etā N; sthitāv etau C
adha°] N; adhavatī (unmetrical) C
sthitā yā ca vartanī] em.; sthitā yāś ca vartanī C; sthitāv etau dvidevate H; sthite pārśvavarttinī N
sarvadevatyaḥ] N; sarve devatā C
viśvavarṇā] C; kṛṣṇavarṇā H
ekavaktrāś caturbhujās] N; ekavaktrā caturbhujā C
piṅgalordhvajā] N; piṅgalordhvajā tathā (unmetrical) C
°rūpam āśritā] N; °svarūpam āśritāḥ (unmetrical) C
suniryuktena] T2; suniyuktena C
āha] T2; āhuḥ C
mahāvajrakuloccaye] N; ahaṃ dṛḍhaṃ buddhaṃ dharmaṃ saṃghaṃ ca mahāvajrakuloccaye C
°vikalpitam] N; viṭhapitam C
kriyānunaya] em.; kiyānunaya T2; kṛpānunaya° C, N
naitat] T1 (supported by the Tib.); etat C, N, T2
spharaṇasaṃharaṇayogataḥ] N; saṃharaprayogataḥ(?) C
Metrically lengthened “u” in nirūpadhim.
bhagavan] N; om. C
padmakulaṃ] N; padmakula° C
°vasaktaṃ] em.; °vasakta° C
vajraṃ] N; om. C
vajrasattvaṃ] N; vajrasattva C
māṇḍaleyāt] C; māṇḍaleyānapi T1; māṇḍaleyāpi T2
rāgavajrā] T1; rāgavarṇā C
pṛthivīvajrā] T1; pṛthvīvajrā (unmetrical) C
aiśānyāṃ] T1; aiśānyā C
tadyoginyaḥ] em.; tadyoginya C; yoginyaḥ T1
dvibhujās] C; dvibhujaikamukhās T1
This sentence is paraphrased further down, where it seems to contextually belong.
devī] T2; devyā C
khaḍgam udyatam] T1; khaḍgasamudyataḥ C
vajrasphoṭā] T1, T2; vajrasphoṭā tathā parā C
sarvā] T1; sarve C
matāḥ] em.; matā C
catūrekhayā] T1; ca trirekhayā
devasaṃghaṃ] T2; devasahaṃ C
aśokasthaṃ] em.; aśokasthā C
ṛṣisaṃgha°] em.; ṛṣisaṃha° C; ṛṣikoṭi° T1, T2
vaṭasthaṃ] em.; vaṭasthā C
saṃghaṃ] em.; saṃhaṃ C
prajñopāyavīrayogena] T1; prajñopāyavīraṃ yogena T2; yajñopavītayogena C
vāme] em.; vāma° C
pauruṣeṇopabhuñjet] C (post correctionem), T1, T2; pauruṣe nopabhuñjet C ( ante correctionem)
dadāty asau] C; om. T1, T2
The Degé (100a.2) has “draṣṭā,” Yongle and Peking have “draṣḍa,” Lithang and Choné have “draṣṭu,” Narthang has “daṁṣṭa.”
āhuḥ(?)] em.; āhu(?) C
sa(?)] C; so L
phī(?)] C; pī L
tu(?)] C; dū L
hī] C; ḍī L
ga] C; ma L
tri] C; strī L
gṛhāṇa] T2; gṛh?ṇa C
dhūmra] T2; dhūryu C
hrīkā] conj.; kā C; hrī L
śūnyasparśane] L; śūnyasyāśane C
samālikā] C; sabālikā L
nāśaṃ] L; nāsaṃ C; nyāsaṃ T1, T2
avirodhikā] C; adhirādhikā T2; cāghanāśanī L
mahāniśvāsabhairavā] T2; anyathā niśvāso bhairavo C; anyathā niḥśvāsabhairavas L
samāliketi] conj.; sā pāliketi(?) C; bāliketi T2
kapālaparaśudaṃṣṭrās] em.; kapālaparaśudaṃṣṭrāḥ T2; prahasitavadanā saugatagoṣṭhīratā prahāsinī sā ca vajrakulā smṛtā kapālaparaśudaṃṣṭrā C
saptānāṃ sapta] T2; aṣṭamī ca C
ca] em.; caiva (unmetrical) C; om. T1, T2
vijñeyā śāntaḍākinī] C; om. T1, T2; jñeyā sā vajraḍākinī L
sitadaṃṣṭrālonnatā ca] (not clearly legible) C; sitadarśanonnatā T2
snānaratā] C; śvānaratā L
sarvatra] T2; om. C
gṛhe] T2; gṛhe arcayet sadā C
śuddhākṣī] em.; suddhākṣī T1, T2; tabdhākṣī C; tathā stabdhākṣī L
yā ca] T2; ca yā ca C
saṃkulaṃ] C, T2; śūlaṃ L
śamaśrūṇi] em.; samaśrūṇi C (metrically lengthened form of smaśrūṇi?)
lamboṣṭhī ca] L; lamboṣṭhī (unmetrical) C, T2
āḍhyā ca] conj.; āḍhyā (unmetrical) C
vicitra°] T2; citra° (unmetrical) C
ākuñcitavāmapādaṃ] L; ākuñcitavāmapādena T2; ākuñcitapādānāṃ C
tasyāḥ] em.; tasyā C
lokeśvarīṇāṃ lāmānām] em.; lokeśvarāṇāṃ lāmānām T2; lokeśvarīṇāṃ tu lāmānām L; lokeśvarī (unmetrical) C
harita°] C; rakta° L
dṛśyate] T2; dṛśyate caivam (unmetrical) C
lalāṭe] T2; om. C
dīrghā] C; dīrghagrīvā L
kaṇṭha°] C; skandha° L
vāmena pratimudrā vidhīyate] T2, L; tathaiva ca (unmetrical) C
gṛhe] L; om. C, T2
śikhāṃ] T1; śikhā C, T2
pulakaṃ] T2; pulāṃ (unmetrical) C
śmaśānaṃ caivopaśmaśānaṃ] C; pīlavaṃ copapīlavaṃ L
°papīlavaṃ tathā] T2; °pīlavam eva ca C
oḍḍiyānaṃ] em.; oḍḍyānaṃ C; oḍiyānaṃ T2
tu] T2; om. (unmetrical) C
tathaiva] T2; eva (unmetrical) C
triśakunī] em.; triśakunīṃ C; triśanī T2
chandohaṃ kaliṅgaṃ] T2; kaliṅgaṃ yathā C
upachandohaṃ kāñcī proktaṃ himālayaṃ tathaiva ca] T2; kāñci himālayaṃ caiva chandoha samupadiṣṭam C
melāpakaḥ pretādhivāsinī] em.; melāpaka pretavāsinī T2; upacchandoha ity api pretādhivāsinī proktaṃ C
upamelāpakaḥ sauraṣṭraḥ suvarṇadvīpa eva ca] T2; sauraṣṭrasuvarṇadvīpa eva ca melāpakopamelapākaṃ tathā C
śmaśānaṃ nagaraṃ caiva sindhur api prakīrtitaḥ] T2; nagarasindhu śmāśanaṃ caiva C
upaśmaśānaṃ maruḥ proktaḥ kulatā tathaiva ca] em.; upaśmaśānaṃ maruḥ prokta kulatā tu tathaiva ca T2; upaśmaśāna maru kulatā C
pīlavaṃ kāruṇyaṃ proktaṃ] em.; pīlavaṃ kāruṇyaṃ proktaṃ] T2; kāruṇyaṃ C
upapīlavaṃ harikelaṃ] em.; upapīlavaṃ harikela T2; harikelaṃ C
pīlavam upapīlavam] C; om. T2
tatsāndheṣu] em.; tata sāndheṣu C; sāndheṣu T2
oḍḍiyāne] em.; oḍyāne C
upakṣetram arciṣmatī] T2; arciṣmatyopakṣetrakaṃ C
śmaśānaṃ sādhumatī ca] em.; smaśānaṃ sādhumati ca T2; sādhumatī caiva C
yoginī°] T1, T2; yogināṃ C
saptajanma] (metrically shortened saptajanmānaṃ?) C; saptāvartañ H
ca bhakṣayet] H; viśeṣataḥ C
guhya°] T2; guhṛ° C
ābdhātu°] em.; āpdhātu C, T2
°bimbakam] T2; °bimbāni ti C
āgamānugaḥ] T2; āgamānugā C
rahasyārtha°] T2; rahasyātha C
pūrvalakṣaṇasarveṣāṃ] C; pūrvoktānāṃ sarveṣāṃ T1, T2
kadalīpuṣpaṃ sthitaṃ] T1, T2; kadalīpuṣpasthitā C
dalāny] T1; dale C
sakarṇikā] C (metrically shortened form of sakarṇikāni ?); sakarṇikāṃ T1, T2
madhyamaṇḍalam āsīnam] em.; madhyamaṇḍalam āsinam C; mahāmaṇḍalamadhyataḥ T1, T2
uttaradvāradeśe] T1; uttaradvāradeśan C
bhagavan] T2; bhagavān C
tu] T2; om. (unmetrical) C
amṛtālambho] em.; amṛtārambho T2; amṛtālambhā C
lakṣayet] T1, T2; lakṣet (unmetrical) C
avarṇavarṇa°] T2; avarṇāvarṇa° C
gṛhṇīyāt tattvayogavit] em.; gṛhṇīyāt tatvayogavit T2; gṛhyet tatvayoginaḥ C
śāstra] conj.; śāstraṃ C, T1, T2
bhāvitaṃ] T1, T2; bhāvita C
samuddhṛtam] T2; tu muddhṛtaṃ C
samucchṛtam] T2; tu mucchṛtaṃ C
brahmakadvārasya] conj.; brahmakaṃ dvārasya C, T1, T2
guroḥ] T2; guro C
śuśrūṣā°] em.; śuśrūṣa° C
manojavāḥ] T2; manojavā C
drakṣataḥ] C, T1, T2 (possibly drakṣyataḥ?)
saṃsthitāḥ] em.; saṃsthitā C, T2; saṃsthitāṃ T1
nityaṃ mūlāni] conj.; nitya mulāni (or nityamūlāni?) C, T1, T2
pīḍyasya] T1, T2; pīḍasya C
jñānaṃ vijñāne] T1; jñānaṃ vijñānai T2; jñānavijñāna C
vijñānaṃ sambodhikramo] T2; vijñāna sambodhikrama C
kleśoddhṛtis] conj.; kleśoddhṛtya T2; kleśoddhṛta C
yogināṃ] T2; yogīnāṃ C
tathatā] T2; tathā (unmetrical) C
yoginām] T2; yoginī C
mohavajrākhyaṃ] T1; mohavajrākhya T2; mohavajrākhyā C
pṛthivīdhātur] T2; pṛthvīdhātu C
abdhātur] em.; abdhātu C
°pattaye] T1; °pattya(?) C
kalpāri°] C; vikalpāri° T1, T2; saṃkalpāri° P
vyavasthitāḥ] P; vyavasthitā C
cittaratnasamudbhūtā] C; cintāmaṇir ivodbhūtā P
siddhicaryā] C; siddhir āryā P
saiveti] P; noveti C
sarvāvaraṇa°] em.; °sarvāvaraṇa° T1, T2; sarvāvaṇa C
sarvāva[ra]ṇavinirmuktajīvitaiś caryasaṃgamaḥ] C; kaukṛtyastyānamiddhaṃ tu jīvitaiśvaryam eva ca P
'tiśayāsakto] em.; atiśayāsakto C ti yathā sakto T1, T2
anantajñānasaṃprāpto] T1, T2; anantajñānasaṃprāptān C
vajranāthena] C; vajrasattvena P
adhimuktivaśāt] T2; adhimuktivasā C
yadā] T2; yathā C
kṛtāḥ] T2; kṛtā C
nātyāsakti] em.; nātyāśaktiḥ C; nādhyasakti T2
draṣṭuṃ] C; duṣṭa° T1, T2
°makṣikāsaktam] C; °makṣikāyuktaṃ T1
savarṇam] T2; suvarṇam C
nānāsiddhidaṃ samayaṃ] conj.; nānāsiddhidam asamaṃ T2; nānāsiddhiṃ daśamayaṃ C
yat puṇyaṃ] T1; yad apuṇyaṃ C
dṛṣṭam] T1; na dṛṣṭam C
grāhyaṃ] em.; grāhyan T1; grahyaṃ C
caryāpāraṃgataṃ lakṣaṇam] T1; caryāpārāṃgatalakṣaṇaṃ C
tathā] T1, T2; tathā yogī bhakṣayen C
bhagnakharparasugupto] T1, T2; bhagnakharpare sugupte C
mantribhāvanā] em.; mantrībhāvanā C; bhāvanā T1, T2
nānāphalair guñjādiracitaṃ] T2; nānāphalabhuñjādiracitāṃ C
bhāvanāvarjito vivarjitaḥ] (unmetrical) C; bhāvanārjitavarjitaḥ T2
vā] T1; athavā (unmetrical) C
asurīṃ tathā] T1; pātālavāsinīm asurīm (unmetrical) C
svacittarucitām] T1; svacittamabhirucitām (unmetrical) C
prayogataḥ] T1; prayogena (unmetrical) C
anābhogāt] T1; anābhogena C
tribhuvanānaghāḥ] em.; tribhuvanānaghā C
samāhitaḥ] T1; samāhitaṃ C
bodhibījena saṃskṛtām] T1; bodhibījanikṣepeṇa saṃskṛtaṃ gṛhya (unmetrical) C
pragīyate] T1; gīyate (unmetrical) C
°rūpiṇī] T1; °rūpiṇīṃ C
nityaśaḥ] T1; nityatām C
caurakeśakṛtā] em.; cauryakeśakṛtā C
hūṃbhavas tatra] T1; tatra hūṃbhava C
tathā] T1; om. (unmetrical) C
caryā] T1; caryāṃ C
katham] T1; kathaṃ bhavet (unmetrical) C
pittam] C; cittam T1
myekāro] T1; myekāra C
māṃsam] em.; māṃsa C
tu phuphusam] T1; phuphusaṃ mataṃ (unmetrical) C
bodhi°] T1; bo° C
repho] em.; repha C, T1
pittaṃ samutthitam] em.; pitta samutthitaḥ C, T1
tannāthaḥ] C; sanāthaḥ T1, T2
rephas] em.; repha C, T1, T2
sarveṣu] T1, T2; sarve (unmetrical) C
durlabhaṃ] T1; durlabhās C;
°saṃsthitam] L; saṃsthitaṃ T1; saṃsthitān C
caiva] T1; ca C
°susaṃgraham] em.; °susaṃgrahaṃ T1; saṃgrahaṃ (unmetrical) C
bhāvābhāva°] T1; bhāva° C
raktaṃ ca] em.; raktañ ca T1; rakta (unmetrical) C
nityaṃ] T1; nitya C
puruṣaviśeṣo] em.; puruṣaviśeṣā T2; puruṣaḥ C
The phrase pumān puruṣaviśeṣaḥ yogīty arthaḥ was, most likely, originally written as part of a commentary, as it contains semantic glosses characteristic of the commentarial style.
ekapāda°] T1; eka° C
°rijv°] T1; °ripv° C
°adhogatam] em.; °adhogatāḥ T1; °adhogataṃ | vācikaṃ madhyamaṃ smṛtaṃ C
ūrdhvadvāre] C; śuddhadvāre T1
calāḥ] em.; calā C, T1
oḍḍiyānas] em.; oḍyāyanas C
kṣetre samuddiṣṭe] T2; kṣetrā samuddiṣṭā C
samākhyātāḥ] em.; samākhyātā C
gude] em.; guda C; guhye T1
melāpakau] T1; melāpikau C
ūruḥ] T1; ūru C
etat] em.; etam C, T1, T2
eṣu] T1, T2; eteṣu (unmetrical) C
vīraḥ sarṣapasthūlamātrakaḥ] T1; vīra sarṣapasthūlamātrakaṃ C
vasantatilakā mataḥ] C; vasantatilako mataḥ T1; vasantatilakā smṛtā V
āśṛtāḥ] T1; āśṛtā C
°sattva°] T1; °sattvas C
nāyikāḥ] T1; nāyikā C
smṛtā] T1; smṛtāḥ C
sūkṣmarūpā] T1; sūkṣmarūpā ca (unmetrical) C
°vahā] T1; °vahās C
oḍḍīyane] em.; oḍyāyane C
yā ca] T1; om. (unmetrical) C
vāmā] C; mahānāsā V
vāmanī] T1; vāminī C
kūrmajā] T1; kūrmajās C
sekā] T1; śekā C
gṛhadevatā°] em.; gṛhadevata° C
vahati] T1; vahati vahati C
yā ca] T1; om. C
suvarṇadvīpe saṃsthitā] em.; suvarṇadīpe saṃsthitā T1; suvarṇadvīpam ākhyātā C
sā] T1; om. (unmetrical) C
sumanās] em.; sumanas C, T1
vairambhādi] em.; bhairambhādi C, T1, T2
vairambho] em.; bhairambho C, T1, T2
trikoṇojjvalas] em.; trikoṇojvalas T1; triṇojvalas (unmetrical) C
tūdare] T1, V; tūdaraḥ C
°saṃsthe] T2; °saṃstha C
°susaṃsthitaṃ] em.; °susaṃsthe T1; svasaṃsthitaṃ C
anāhataḥ] T1, V; anāgataḥ C
sarvalokānāṃ] T1; lokānāṃ (unmetrical) C
sthitiḥ sthiracalātmanām] em.; sthiti sthiracalātmanām T2; sthirātmanāṃ calātmanām C
utpannarūpataḥ C
vyavasthitaṃ] T1; vyavasthitaḥ C
vajriṇām] V; (adopted on the authority of the Tib.); vajriṇā C, T1, T2
°svarūpiṇām] V; svarūpiṇā C, T1, T2
samayārthoditena] V; samayānurthoditena(?) C; samayaś coditena T1, T2
bāhyai] T1; bāhyais tu bāhye C
mahojjvale] em.; mahojvale C
sruvas] em.; śruvaṃ T1; srava C
°nirdhūto] T1; nirdhūte C
trikaṭisthitaḥ] T1; trikaṭisthitaṃ C
cāpi] T1; vāpi C
ṣoḍaśacchadam] em.; ṣoḍaśacchadaṃ T1; ṣoḍaśacchadā C
madhyīkṛtya] T1; madhyakṛtya C
candramāḥ] V; candramā C, T1
tantrasthaṃ] T1, T2; tantras tu C; mantras tu (this reading is reflected in the Rahasyadīpikā )
tantre] T1; tantraṃ C
parijñānāc] C; parijñānam H
nirmāṇaṃ] T1; nirmāṇa° C
hṛdi] H; hṛd C, tad ud° T1, T2
niṣyandaṃ] H; nisyaṃdaṃ T2; niṣpannam C
saṃbhoge] T1, T2, H; saṃbhoga° C
vibhedataḥ] conj.; vibheditaḥ C; vibheditam H
jalacīvaram] C; jvalacīvaram H
vandanaṃ mastakāñjaliḥ] H; vandanāñjalimastakaiḥ C; vandanāñjalimastake T1
°yogataḥ] H; °yogatat° C; yogaḥ tat° T1
saḥ] T1, H; tat C
eva] T1; iva C
evam āhuḥ] T1; vāhuḥ C
sarvājñāna° C; sarvajña° T1
°yoginīm] em.; yoginī C, T1
vāto] T1; vātaṃ C
°auṣadhikalpanāt] T1, H; °auṣadhakalpanā C
dravam] T1; drava° C
raktaṃ] C, T1; rāgaṃ H
riktalakṣaṇam] conj.; raktilakṣaṇaṃ C, T1; ākāśalakṣaṇam H
°saṃbhavam] H; °saṃbhavaḥ C, T1
°svabhāvo] T1; °bhāvo C
mahatsu kuleṣv] T1; saṅghakuleṣv C
vālapathe] T1; vālipathe C
utthahi utthahi] T1, T2; tathaihio(?) C
samudbhūtā] em.; samudbhūte° C, T1
tu] T1; om. (unmetrical) C
tv analākhye ca] T1; tu nalākhye tu C
sthitaḥ] T1; saṃsthitaḥ (unmetrical) C
°āmitābhena tu yadāmoghe] em.; amitābhena tu yadā amoghe (unmetrical) C; amitābhe ca amoghe tu sadā T1
tu dharmakāyaprakīrtitam] C; sa dharmakāyaḥ prakīrtitaḥ T1
jvalantī] em.; jvalantīha (unmetrical) C; jvalati T1
tu] T1, T2; om. (unmetrical) C
dharmacakre ca] T1, T2; dharmacakraṃ (unmetrical) C
saṃbhogaṃ taṃ gatāḥ] conj.; saṃbhogataṃ gata T2; saṃbhogagata T1; sambhogacakra C
dunduraṃ] T1, H; durduraṃ C
muku] (supplied from the Ratnamālā (955)); om. C, T1, T2
vṛddhāṅguṣṭhasya] T1; gurāṅguṣṭhasya C
lughu] C, T2; bhughu T1
draṣṭa] conj. (on the authority of the Tib.); draṣṭur(?) C; draṃṣṭa T1, T2
ca] T1; om. (unmetrical) C
°tatparaḥ] T1; tatparaṃ C
bhi] C; bha T1
dī] T1; hī C
tri] C; strī T1
kha] T1; ha C
bha] C; bhā T1
tā jñeyāḥ] T1; sā jñeyā C
alikaraṇaṃ] em.; alikaraṇam T1, alikaraṇa C
narakam iti] em.; naraketi C; narakaṃ T1
śvasanam iti] em.; śvasana iti T1; śvasaneti C
viratir] C; viriti T1
krūra iti] T1; krūreti C
dantaṃ spṛśati] C; dantāṃ spṛśa T1
°vāhinī] C; °vāsinī T1
āgamanam iti] em.; āgamaneti C, T1
sthānam ity] conj. (on the authority of the Tib.); sthānād amukaḥ C; sthānāt amukaḥ T1
kiraṇaḥ puṣpam] em.; kiraṇaḥ puṣpaḥ T1; kiraṇo puṣpa C
lambodaraḥ] em.; lambodaro C; lambā darā T1
dhūmra°] T1; dhuryur bahiḥ C
meghāḥ] em.; meghā C, T1
aṅgulyo] T1; aṅgulyā C
dantaḥ] em.; danta C, T1
śvāsaś] em.; svāsaś T1, T2; samaṃ C
janaṃ] T1; javaṃ C
phālguṣaṃ] em.; phālgusaṃ C; phalagusaṃ T1
vāk°] T2; vā C
krūrā] H; krūārā(?) C
vāmataḥ] T1; māmataḥ C
°ttiṣṭhet] T1, T2; °ttiṣṭha C
tadrūpa° T1; tasmin C
lokaprasiddhavyavahāro ´pi na] T1; om. C
dṛṣṭi°] T1; dṛṣṭir C
sarṣapān dhāpya] T2; sarṣapā dhāpya C
pāka° T1, T2; sāka° C
idaṃ dhāpya] T2; idaṃ cāpya T1; dam dh(?)āpya C
tata uddhṛtya] em.; tatoddhṛtya C, T1
°śṛgālarūpadhārī] em.; °śṛgārarūpadhārī T1; °rūpavaro C
dīpitaṃ] T1; dvīpitaṃ C
kanakaphalāla°] conj. (on the authority of the Tib.); kanakāla C; kanaphala° T1, T2
karo] em.; kara C, T1, T2
saptadinaṃ] conj. (on the authority of the Tib.); saptadine C, T1, T2
khaṭikā] em.; khatikā T1; cchakaṭikā C
viṣada°] C, W; viṣa T1, T2
bhogīndraḥ] T1; bhogendraḥ C
°phalaṃ] T1, T2; °phala° C
tagara°] em.; tagala° T1, T2; °turaga° C
nagnādi°] T1; naganādi° C
°samāhito] em.; °samāhitaḥ T2; °samāhita C, T1
bālaka° T1; bāla° C
°ādirūpaṃ] T1; °ādīn rūpaṃ C
añjitanayano] T1; añjitatayano C
sāmprataṃ] em.; sāprataṃ T1; saṃyutaṃ C
ksāraṃ] conj.; cchāraṃ C, T1, T2
sitasaramā] R; sitaśaramā C; asitaśaramā T1
nārībhir uddhṛta°] conj.; nārīvāruddhṛta(?) C; nārīviruddhṛta T1, T2; nārīvirudhṛta R; nārīḥ virudhṛtya W
lalāṭe vaśīkaroti] T1; lalāṭeṣu saṃkurute C
ca tāṃ ca] C, W; vatāṃ ca T1, T2
rājendraṃ] T1; rājñendraḥ C
mṛtanaravāmādagdhaṃ] C; mṛtanaratulyaṃ vāmādagdhaṃ T1
sthitaṃ] T1; sthita C
codbaddhikākṣi°] R; codbuddhadvikākṣi° T1; ca dvirddhekākṣi° C
°bhuktāntayutaṃ] T1; bhuktvāntayutaṃ C
srotāñjanaṃ] em.; srotāñjana C; śrotāñjanaś° T1
tilakakaraṇena] T1, R; tilakaraṇena C
°varti] T1, W; °vartiṃ C
piṣya] em.; piśya C; pīṣya T1
prapūrya] T1; pūrya C
kṛtāmlena] T1, W; kṣālitāmlena C
°gartasya] T1, W; °gartasthā C
sātiśayamardanān] em. (sandhi); sātiśayamardanāt] T1, W; sātiśavo mardanāt C
āsāya] C, T1, etc. (ādāya?)
kanakārdhikāṃ] em.; kanakārdhikā C, T1, W
sihlakaṃ] em.; śihlakaṃ T1; śihlaka C
kundurukakkolaṃ] T1; kundurukakkola C
vidhiḥ] conj.; viddhi C, T1; vṛddhiḥ R
śaradas] em.; saradas W; sarata C; rasate T1
siddhidaṃ] T1; siddhidā C
manoramam] T1; manoramaā C
nalākṣaṃ] T1; nalākṣa C
snehaḥ] em.; snehaṃ C, T1
samanvitaḥ] T1; samanvitaṃ C
bhakṣa yatnataḥ] C; bhakṣayet tataḥ T1
yathepsitaṃ] T1; yathepsitaḥ C
nakhāḥ] T1; nakhā C
balātoyena] C; om. T1
varatrayaṃ tridhā sādhayed] T1; prasāyed C
tathā] T1; om. C
kuryād yogī susamāhitāḥ] T1; kuru yogā samāhitaḥ C
ahaṃvākyaṃ] em.; ahaṃvākya T2; ahaṃvākṛd(?) C
susvaraś] T1; susvaraṃ C
nityaṃ] T1; nitya C
dviguṇakṣīreṇa] T2; dviguṇaṃ C
tadanu] T1; tad eta C
caite] em.; cete C, T1
rajanī°] T1; rajani° C
sinduvāraṃ] T1; sinduvāra C
°śaktyo°] T1; °śakatyo° C
kṣīrodakena svedayet] T1, T2; kṣīrodakenotsvadayet C
°rogāpahaṃ] T1; °rogāpaha C
°yogena] T1; om. C
°palāśaṃ] T1; palāśa C
cūrṇakam] T1; cūrṇitā C
cūrṇakarṣaikamiśritaṃ] T1; cūrṇakarṣam eka miśritaṃ C
pūrvaṃ] T1, W; pūrva° C
°nāgakesarāś] em.; °nāgakeśarāḥ T1; °nāgeśvaraṃ C
vrīhiḥ] em.; vrīhi C
tata udumbara°] em.; tatodumbara° C
°bakula° W; °vajrala° C
tataḥ] em.; tata C
māraṇaṃ kartukāmo ´tha samidhaḥ kūryād daśāṅgulāḥ] T2; om. C
nakhaṃ] em.; nakha C
vaśyo bhavati] T1; vaśaṃ nayati C
°mānuṣāḥ W; °mānuṣān C
bhuktodgīrṇaṃ] T1; bhuktam udgīrṇa C
°rājikāṃ] T1; °rājikā° C
gṛhe] W; °gṛha° C
°māṃsaṃ] T1; °māṃsa C
nṛpatiṃ] T1; nṛpati C
bhavati] T1; bhavanti C
kevalaṃ] T1; kevaraṃ T2; no ced kevalaṃ C
kṣudramānuṣāḥ] em.; kṣudramāṣāḥ W; kṣudramānuṣān C
°śyenaka°] em.; °senaka° C; °svena° T1, T2
tuṣāgnihomāc ca] T1; tusam agniṃ juhuyāt C
tataḥ puraścareṇaiva kartavyāni karmāṇi vai] T2; etāni karmāṇi kṛtapuraścareṇa kartavyam C
anyathā hasyatāṃ yāti sarvalokasyāsaṃśayaḥ T2; anyathopahāsyatāṃ nayati C
katham] T1; kathaṃ bhavet (unmetrical) C
°sādhakam] T2; °sādhakaḥ C
paraḥ] T1; paraṃ C
°ārcitam] em.; °ārcitaṃ T1; °ārcitā C
ṣoḍaśena] C p.c.; pañcamena C a.c.
dvitīyāc] T1; dvitīyā C
vāgvajrasya] G; vāgavajra° (unmetrical) C, T1
oṁkāradīpakāḥ] T2, R; oṁkāradipakāḥ T1; oṁkāradvīpakāḥ C
siddhidaṃ sarvakāmikaṃ] R; siddhidāḥ sarvakāmikās T1; siddhidā sarvadā sarvakāmikaṃ (unmetrical) C
°bhujaṅgaṃ] R; °bhujaṅga° C
jñaiṁ jñaiṁ] T1, R; jñaiṁ C
cili cili] T1, R; hili hili C
khecarī] em.; khecarikā (unmetrical) C
prājño buddhān apy uccāṭayati] T2; prājña buddhānām uccāṭayati C
napuṃsakayuktaṃ] T1; ca yuktaṃ C
sarvaṃ] T1, R; sadya C
karmabījaṃ] T1; dharmabījaṃ C
dīpā devī] T1; dīpāṃ caiva C
vaṃśā caiva vīṇā ca mukundā tu murajā] T1; vaṃśāṃ caiva vīṇāṃ ca mukundāṃ murajāṃ C
taṁ°] em.; taṃ° T1, R; ta° C
ṣaḍakṣaraṃ mantravidaḥ] em.; ṣaḍakṣarammantravido R; ṣaḍakṣaramantravida C
svāhākāraṃ] R; hākāraṃ C
śarāvadvaye] T1; śarāvadvayena C
khaṭikā] (khaṭikayā?) T1, R; khaṭikāṃ C
śilāpaṭṭake idaṃ] T1; śilāpaṭṭakedaṃ C
daśākṣaraṃ mantravida] R; daśākṣaramantravida C
sitacandanena nāmābhilikhya] R; tacandanenāmābhilikhya C
vidhivat] R; vidheyaḥ C
ekāramadhye] R; ekākṣaramadhye C; ekākṣaraṃ ramadhye T1
°pārśvayor] em.; pārśvayoḥ R; pārśvadvayo C
adhaḥ] R; aḥ(?) C
īhate sa] R; īkṣyate C
cakrāṅkitam] C; om. R
yasya] R; yasyā C
aṣṭadalaṃ] R; aṣṭadale C
atha] C; om. R
vidveṣaṇe] R; vidveṣaṇa C
°dravyeṇa] R; draveṇa C
tadūrdhvam] em.; tadūrdhva C, R
jvalitāgner] R; jvalitāgnaur C
sādhyo hūṁkāracaturvirājitaḥ] R; sādhya hūṁkāracaturvirājitam C
veṣṭito] em.; veṣṭitaḥ R; ceṣṭitaḥ C
°kapolaṃ phele ´dhomukhe] T1; °kapolasavyakapole adhomukhe C
Emending tārkam to cārkam.
mahācīvaram] C; om. T1, T2
devatāyai] R; devattāyai C p.c.; devadattāyai C a.c.
°kuṇḍalakarṇadvayaśirasordhvasthaṃ] T1; °kuṇḍale dvau karṇe śikhordhvasaṃsthaṃ C
tān] T1; tāṃ C
°mukhaparyantaṃ] R; °mukhaṃ paryantaṃ C
āśṛtaṃ] R; āśṛtāṃ C
caitya-urujaṃghāyāṃ] T1; caityaṃ ūrujaṃghāyāṃ R; caitya-u-jaṃghāyāṃ C
pratyaṅgirāḥ] R; pratyaṅgirā C
dhārayet] R; dhārayan C
naṁ] em.; na T1; raṃ C
alaktakatavāyamāṃsaṃ] T1; aktakatavāyamasaṃ C
kumbhasthale] T1; kumbhasthala C
°madhye idam] T1; °madhyedam C
sampuṭaṃ sumantritaṃ] C
ākarṣayati] T1; ārṣayati C
°pariveṣṭitavidhinā] T1; pariveṣṭitaṃ vidhinā C
khaṭvāṅgam] T1; khaḍgam C
yasya] T1; ya C
likhitadhṛtena kareṇa] C; karalikhitena T1, T2
°heru] (metrically shortened?) C; heruko T1
ṣaṣṭhaṃ tv astram] T1; ṣaṣṭhasyāstram] L; ṣaṣṭhaṃ vāsvam C
°bhūṣaṇam] em.; bhūṣaṇaṃ T1; °bhīṣaṇaṃ C
vikired] W; ca vikired C
cakragarte] T1, T2, W; cakraṃ vajragartaṃ C
°nakṣatre idaṃ] em.; °nakṣatre idañ W; °nakṣatredaṃ C
vaśye idaṃ] T1; vaśyedaṃ C
nivāraṇe idaṃ] T1; nivāraṇeidaṃ C
keśarākṛtiṃ] T1; keśarākṛti C
sarkaroṭakam = sarkarakaroṭakam
dikṣu vidikṣu] T1; diśāsu vidiśāsu C
°gandharva°] T1; °gandharvāsura° C
baddhā] T1; yuddhā C
sarkaroṭakaṃ = sarkarakaroṭakaṃ
sarkaroṭena = sarkarakaroṭakena
ūrmiṃ] T1; ūrmi C
devatīnāṃ] R; devatīnāṃ ca C
sarvatathāgatānāṃ saparivārāṇāṃ] conj.; sarvatathāgatānāṃ saparivāratāṃ C, R; sarvatathāgatā saparivārā T1, T2
°bhavakṛtimān(?)] C; °kṛtimān R
apasarantu] C; apasarantu bhavaṃto R
ālikhitavya] R; alikhitavya C
mahādevi] R; mahādevī C
hāranūpuranirghoṣe vajrasattvaprapūjite] R; (repeated twice) C
hrīṁ°] T1; hrīḥ C, R
homakarma] em.; homakarmma R; homakarmmaṃ C
pūryante] R, T1; dūyante C
°padmaniveśitam] R; °khaḍganiveśitam C
prātipūrṇā] T1.; prātīpūrṇā R; pātrāpūrṇa C
agnidevatām] R; agnidevatā C
agne] C; agneye R
vāmavajreṇa] em.; vāmavakreṇa T1; vāmakareṇa C, R
pūjāpañcopahārataḥ] T1; pūjayet pañcopacārataḥ (unmetrical) C; pañcopahārataḥ (unmetrical) R
kalāpinam] C; kapālinam R, T1, T2
daṇḍam] R, daṇḍa C
raktavarṇa°] T1; raktavarṇo C, R
°vibhūṣaṇa° em.; vibhūṣaṇo R; vibhūṣiṇo C; vicūṣita T1
dhyātvā tu] T1; dhyātvā (unmetrical) C, R
ācamanaṃ] R; ācavanaṃ C
siddhikāmikām] R, T1; siddhikāmikam C
jvālāṃ śvetavarṇāṃ] R; jvālaṃ śvetavarṇaṃ C
sitavarṇābhaṃ] em.; śitavarṇābhaṃ T2; sitavarṇābha T1; om. C, R
°nibhaś] R; °nibhaṃ C
bhavet] R; bhat C
gītikāpraṇāyitam] C; śāntikādiprayojitaṃ R, T1
vaśyatā] R; vaśyatām C
śāntiḥ śāntamanāḥ] T1; śānti śāntamanaḥ C
°manā] em.; °mānā R, T1; °mānasaṃ C
°jvālā° R; °jvalā° C
codanāpadaṃ] R; codanāpada C
ye] T1, T2; ye tu C; om. R
°karmabhiḥ] T1, T2; °karmais tu C; °kāmais tu R, W
°rudhira°] R; °rudhiraṃ C
sukhapūritā] conj.; mukhapūritā MSS (letters “s” and “m” are virtually identical in some manuscripts).
°tathāgata°] T1; tathāgata° R; °tathāgato C
niveśanaṃ] R; niveśinaṃ C
°karmāṇi niyojanaiḥ] C; °karmaniyojanaiḥ R
cakrijñāna°] C; cakriṇājñāṃ R, T1
saptāsyāṃ] C; aṣṭāsyā R, W
marakatābhāṃ] em.; °marakatābhāṃ R; maraktābhāṃ C
utpala] (endingless form) MSS
yavā°] C; javā° R
trimuṇḍakaṃ] C; tṛmuṇḍakaṃ R; triśūlaṃ T1
The nominal endings in this entire paragraph have been amended according to their gender.
vikarālaṃ] R; vikarālinaṃ C
°majjaṃ] R; °majja C
The nominal endings in this entire paragraph have been amended according to their gender.
The nominal endings in this entire paragraph have been amended according to their gender.
sigha] C (in the Tib. this is translated as “parrot”); siṃha R
zyenaḥ] conj. (on the authority of the Tib.); senā C, R
Most nominal endings in this paragraph have been amended.
vaṭavṛkṣasyodvaddhapuruṣaṃ] C, R; om. T1, T2
kuntabhinnaṃ ca] T1, T2; kontabhinnaṃ C, R
°pakṣi°] R; °pakṣa° C
māṁkāraniṣpannāṃ] T1; māṁkārajñānaniṣpannāṃ (unmetrical) R; māṁkārajñānaniṣpannaṃ (unmetrical) C
bhāskaraprabhām T1; bhāskaraprabhā° (unmetrical) C
vihasantī sarvamukhaiḥ] em.; vihasanti sarvamukhaiḥ T1; vihasanmukhaiḥ (unmetrical) C, R
nānāvastraparītāṅgī] T1; nānāvastrādi° (unmetrical) C
pañcabuddhamukuṭāṃ tu] T1; makuṭe pañcasaṃbuddhakūjaṃ(?) (unmetrical) C
jaṭāpuṣpair] em.; jaṭāpuṣpai T1; puṣpair (unmetrical) C
virājitā] T1; vvirājitam C
ca dhanus tathā] T1; dhanuś caiva (unmetrical) C
°mayair] R; °samair C
°śobhāṃ] T1; °suśobhāṃ (unmetrical) C
jaṭās suveṣṭitā] T1; jaṭās(?) tu veṣṭitām C
sitapadmasaṃsthā tu] T1; sitapadmasthāṃ (unmetrical) C
raktaprabhālaṃkṛtā] T1; raktaprabhālaṃkṛtāṃ C
dagdhāḥ] em.; dagdhā C, R
grahāḥ] R; grahā C
punaḥ śvetā] C; punaś caitāḥ R; punaḥ svetāṃ T1
°buddhāmṛtapravarṣikām] em.; °buddhām amṛtapravarṣikām C
vaidṛśya] C; vaidṛśī T1
māyāyās] em.; māyās C
pādam ārabhya] W; pādārabhya C; ārabhya T1
raktavarṇaṃ] R; raktaṃ varṇa° C
vibhāvane] C; vibhāvanaiḥ T2; vibhānaiḥ T1
vajraḍākini] em.; vajraḍākinī C
khaṭvāṅgaṃ] T1; khaṭvāṅga C
dārayantaṃ] conj.; dārayet tān T1; dāret tān T2; dārayantyā C, R(?)
bhakṣayemaṃ] T1, T2; bhakṣayeti C, R
ṣṭrīḥ] T1; strī C, R
°āyaṃ mantraḥ] T1; °edaṃ mantraṃ C, R
vajradaṃṣṭraṃ] T1; vajradaṃṣṭrāṃ C, R
°samārūḍhaṃ] R; (unmetrical) ārūḍhaṃ C
gopyaṃ vai] R, T1; gopayantair(?) C
vajramuṇḍasya] R, T1; vajratuṇḍasya C
catuḥkaraḥ] R; caturbāhuś caturakṣara° C
The Sanskrit samīraṇadiśam could in fact be meant literally as “in the direction of the wind” (the standard expression for the “northwest” is vāyavyadiś) i.e., one should walk in the direction from which the wind blows.
tu krāntaṃ] R; taṃ krāntaṃ C
°yonivījitaṃ] R; °paribījitaṃ C, T1
°jihvaṃ] R; °jihvo C
lihen] em.; lihet C, R
acalaceṭaḥ] C; acalaceṣṭā R, T1
°vajra°] C; °vajratomara° R, T1
vidhvaṃsayet] R, T1; vidhvaṃsayan C
arjunavarṇitākṣo] em.; arjunavarṇatākṣo C; arjunavarṇitākṣaṃ T1
śrutvā] C; śrutvā te meghā R, W
nivārya] R, W; vidhāya vidadhate vidhāya C
tathaiva ca] T1; tathā (unmetrical) C, R
vajrādi°] C; garvādi° R
dakṣiṇe abhayadāyikān] em.; dakṣiṇe abhayadāyikā R, T1; om. C
°ghaṭa°] R; °paṭṭa° C; °paṭa° T1
idam] R; dam C
oṁ] R, T1; om. C
hrīṁ] C, T1; hrīḥ R
svāhā] C, R; phaṭ svāhā T1, T2
ṣaṭkoṭīṃ] C; saptakoṭiṃ R, T1, T2
tiṣṭhete] em.; tiṣṭhetau C, R
khaṭikāṃ sādhayet] R; sādhayet C
grīvāṃ] R; grīvā C
vajri°] em.; vajrī C, R, T1
°sādhitaṃ] R, T1; °sādhita° C
sphāṭaya sphāṭaya phaṭ phaṭ] conj. (on the authority of the Tib.); sphāṭaya sphāṭaya phaṭ] T1; pāṭaya pāṭaya svāhā C; pāṭaya ṭa ṭa svāhā R
varṣāpaṇaprayogaṃ] R, T1; varṣāvaṇaprayogaṃ C
saṃsthāpayet] em.; sthaṃsthāpayet C; sthāpayet, R, T1
ghuru ghuru] R, T1; ghuḍa ghuḍa C
ghaḍa ghaḍa] C, R; ghada ghada T1
śama śama] em. (on the authority of the Tib.); sama sama T1; om. C, R
ghoṭaya ghoṭaya] C, R; ghada ghada ghoṭaya ghoṭaya T1
The Degé (143b.6) has “ghuru ghuru ghuṭa ghuṭa śama śama ghaṭa ghaṭa” (ghu ru ghu ru ghu Ta ghu Ta sha ma sha ma). Yongle has “ghaṭa ghaṭa sama sama” for the final two pairs, whereas Narthang has “ghaḍa ghaḍa sama sama” for those pairs.
idaṃ] em.; idam R; dam C
śmaśānapriyāya phaṭ] C, T1; śmaśānapriya R
tattvasya] C, R; abhiṣikta° T1
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.
ratnaṃ] em.; ratna C, R
vajraḍakinī] em.; vajraḍakinyā C
śṛṇvanti devatāḥ] R; śṛṇvantu devatā C. The text in the R breaks off at this point and resumes again with the words ākāśadhātuparyante at the beginning of 8.1.21.
saumyaṃ] T1; sauramyaṃ (unmetrical) C
navamasya] T1; namasya C
sarvavit°] T1; sarvavita° (unmetrical) C
rūpaśobhaguṇālayāḥ] em.; rūpaśobhaguṇālayā R; rūpaṃ sampūrṇakāntivān C
jñānadaṇḍeti] R, T1, T2; jñānadaṇḍati C
°sṛṣṭikā] R; °sṛṣṭikām T1, T2; °dṛṣṭikām C
prasārayet] R; prasādhayet C
tatra] R; tatra tatra C
kamalāvartaṃ tu] R; kamalāvartaṃ tantukaṃ C
dehānāṃ] R; detvānāṃ C
sveṣṭadevatāṃ] R; sveṣṭadevatā C
saṃpraraṇita] em.; saṃpraraṇitaḥ T1; prāraṇita R; saṃpravaraṇibha(?) C
°dharmeṇa] R; °dharme (unmetrical) C
ārthaṃ] em.; ārtha° C, R
ghaṇṭāṃ] R; ghaṇṭā C
dūraṃ] R; dūraṃ tu (unmetrical) C
tattvam] em.; tatva C, R
guḍikāḥ] R; guḍikā C
dharmasākṣīti stūpānāṃ] R, T1, T2; dharmasākṣi tu stūpānī C (p.c.); dharmasākṣi tu pānī C (a.c.)
yogināṃ] R; yogānāṃ tu C
°madhyaṃ] R; °madhya C
vajrasūcyaṃ] R; vajrasūtryaṃ C
sūtra°] R; sūrya° C
vajrādvaya°] C, T1; vajrāṇāṃ madhya° R
°vinyastaṃ] em.; °vinyaṃsta C; °vinyasya R; vinyastāḥ T1
yogināṃ] R; yogīnāṃ C
akṣarukāraṇḍatattva sohia mantravisāru] R; akṣarukāruṇḍa ruaśohia mattavisāru C
gaṇiau saṃkhu alikta sajjhavi yoinisāru] R; gaṇia asaṃkha alikhya sijjha itatu visāru C
bhave] C; bhavet R; bhaveta Tib.
ijyeta] C; īkṣet T1, T2; īkṣeta R
°mayair] C; °samayair R
°sūtritam] em.; °sūtritaṃ R; °sūcitaṃ C
°yoga°] R; °yogatattva° (unmetrical) C
yogināṃ] em.; yogīnāṃ C
°śobhaṃ] em.; °sobhaṃ R; śobha C
sumārge] R; sumārgeṇa (unmetrical) C
navadvārasya] R; om. C
gatyāgatiḥ] R; gatyāgati C
siddha°] R; siddhi° C
yadi gataṃ] R; yad idaṃ C
apāne] R; om. C
bheda-m-udbhavaḥ] R; bhedasamudbhavaḥ (unmetrical) C
°viśeṣeṇa] R; °viśeṣaṇā C
susamāhitam] R; susamāhitaḥ C
pūrvasya] C, R, T1; kumbhasya Sz
vāyv antasya] T1; vāyu antasya R, Sz; vāyuṃ tasya C; vāyun tasya mūlakā W
cetabījakaiḥ] C; cetabījakair R, T1; cittabījakaiḥ W; mūlabījakaiḥ Sz
vajrībījasya] C; vajrībījaṃ Sz
°karṣitadaśabhiḥ] C; °karṣitudaśadigbhi R
caturviṃśatisthānataḥ] C; ekaviṃśatiśvāsakaiḥ Sz
pada°] Sz; kaḥpada° (unmetrical) C, R
kaḥpadasthānapade • ūrdhva°] C; pade sthānaṃ pade ūrdhvaṃ Sz
dehākṣaram(?)] C; deham akṣaraṃ Sz
nādanādena] C, R; nādabhedena Sz
vāyubījanimnataḥ] C, R; vāyumaṇḍala nimnataḥ Sz
yoginām] em.; yogīnām C
ūrdhvavarṇaṃ] em.; ūrdhvavaṇṇaṃ C; ūrdhvamūlaṃ R; ardhamūlaṃ Sz
kāyebhiḥ] em.; kāyebhi C
yogaṃ sādhyaṃ] T1; yoga sādhya C, R
lakṣate] C; kṣaya R
casā] (metrically shortened “cetasā”?) C; cetasā R
°madhyataḥ] R; °madhya ca (unmetrical) C
kirīṭimaṇḍitam] R; kirīṭimaṇḍitaṃ hūṁ suṁ puṁ kṣuṁ hi maṇḍitam C
udyato] em.; udyataḥ R; samudyataḥ (unmetrical) C
dig°] R; digu° C
agninām] R; agni (unmetrical) C
jāpena] R; japed (unmetrical) C
yogināṃ] em.; yogīnāṃ C
jāpena hārāhāreṇa jāpatā] R; jāpena C
sidhyate] R; sidhyante C
bhāva°] R; bhāvanā° (unmetrical) C
hi tattvaṃ] em.; hi tatvaṃ W, T1; °hitārthaṃ C, R. The adopted reading was chosen since it is reflected in the Degé translation, even though it may seem less plausible.
niṣprapañcitam] em.; niṣprapañcitaṃ R; niprapañcitaṃ C
jñānaṃ] em.; jñānam R; jñāna C
sārāt sāraparaṃ] C; sārāsāraparaṃ R; sārāsārataraṃ T1
te] T1; tava R; tu C
raudrāyāḥ] C, vajragauryāḥ T1; vajragauryāyā T2
hūṁ] R; hūṁ hūṁ C
kapāla°] R; kapālā° C
gauryāḥ] R; gauryāyā C
bahuvividhaveśadhāriṇi] R, W; bahuvidhaveśadhāriṇi C
°vaḍavāmukhe] C; vaḍavāsvamukhe R
trāṁ va va] C; trāṁ vaṁ vaṁ R, T1
oṁ] supplied on the authority of the Tib. (149a.7); om. MSS
śvānāsyāyāḥ] em.; śvānāsyāḥ C
sarvataḥ] em.; sarvata C; sarvamantraḥ R
nairātmyāyāḥ] em.; nairātmyā C. To follow the established pattern, a genitive ending has been added to this and the following deity names (the subsequent amendments are not reported in the critical apparatus).
oṁ] R; om. C
oṁ] R; om. C
oṁ] R; om. C
oṁ] R; om. C
oṁ] R; om. C
oṁ] R; om. C
oṁ] R; om. C
hūṁ] R; om. C
hūṁ hūṁ hūṁ] C; hūṁ hūṁ R
vadāli] C, T1; vaddāli R
oṁ] R; om. C
vajraḍākinībalimantraḥ] R; vajraḍākinībarimantra T1; vajraḍākinīmantraḥ C
°ḍākaḍākiny°] em.; °dākadākiny° T1; °ḍākiny° C, R
phaṭ] C; phaṭ phaṭ R
hūṁ] R; hūṁ hūṁ C
phaṭ] R; paṭa C
vajraḍākini] em.; vajraḍākinī C, R
hūṁ phaṭ] C; om. R
hūṁ] C; om. R
nartāpayeti] R; nartayed C
ūṁ] R; uṁ C
oṁ] R; aṁ C
ha ho hrīḥ] R; haṁ hoḥ hrī C
jaḥ] R; yaḥ C
sarvatathāgatāś ca] T1; sarvatathāgatāḥ C; sarvatathāgatā R
sacarācare] R; sarvacarācare (unmetrical) C
°cittadhāraṇām] em.; cittadhāraṇāṃ T1; °cittadhāraṇā C, R
niṣkalaḥ kalavarjitaḥ] em.; niṣkalaḥ varjitaḥ T1; niṣkalaṃ kalavarjitaṃ C
°dehātīto nirañjanaḥ] T1; °dehātītaṃ nirañjanaṃ C
saṃpravartakaḥ] R, T1; saṃpravartakāḥ C
yathānugā] R, T1; yathānuga C
ālir] em.; āliḥ T1; āli R; ali C
ālir] T1; ālīyā° R; alim C
amṛtaṃ] R; amṛta C
°dravyataḥ] T1, T2; °mudrataḥ C, R
anilānala° R, T1; anilānila° C
°saptatvaṃ] C; °saptya(r)thaṃ R; taptyarthaṃ T1
saṃsārotpattiḥ] R, T1; saṃsārotpatti C
vidhir uttamaḥ] T1; vidhim uttamaṃ C, R
agnir] R; agny C
vāyur] em.; vāyu C, R
adhiṣṭhitaṃ] R; adhiṣṭhita C
nityānaṃ] C; nityānāṃ R, T1
sākṣi°] em.; sakṣi° R; sākhi° C
aśesu] C; aseṣu R; sesu Sz
adaia] Sz; adaitya C
C possibly has suṇḍa°.
°mantraviṇacciae] C; mattaviṇacciae Sz
°ātmajaṃ] em.; °ātmakaṃ R; °ātmajāṃ C
maṇḍalaṃ] em.; maṇḍalakaṃ ca (unmetrical) C; maṇḍalañ ca (unmetrical) R
sarveṣām eva dravyāṇāṃ] C; samayadravyapūritaṃ T1
manasā sarvāṇi] conj.; manasā sarve C; gaganāt sarvān R
ke] R; ka C
Prajāpatiḥ here must be feminine, like the other four names in this group (cf. the name Prajāpatī in the Mañjuśrīmūlakalpa), as they are different names for the five wisdoms.
nāmanta(?)] C (BHS nominative plural?); nāmantu(?) R
mantram] em.; mantraṃ C; mantra R
kāmaratāś] R; kāmaratā C
tasya] C, R, (also reflected in the Tib); tathā Sz
amṛtaṃ] C; amṛtaṃ sarvaṃ R
vastunā] C; vastunāṃ R
krodhaṃ] R; krodha C
°dṛṣṭimūrdhnā] R; °dṛṣṭi ca mūrdhā (unmetrical) C
pheṭ] em.; phet R; phot(?) C
pūjya] C; sampūjya (unmetrical) R
ekavṛkṣe] C, R; oṁ ekavṛkṣe Sz
ca] R; om. (unmetrical) C
śūnyāgāre viśeṣataḥ] Sz; śūnyāgāra viśeṣataḥ R; grāme ca śūnyake C
sthalagate] C, W; mūlagate R
devatīṃ cāpi] em.; devatīñ cāpi C, W; devatīṃ co R; devatī cāpi R; devadatta° Sz
°kapālī] C, W; °karālī R; karāla Sz
nandātītaṃ] R.; naṃdātītaṃ C
daṃṣṭrarūpakarālinī] R; daṃṣṭrā krūrakarālinī C
vajreśvaraprabhus] R; vajreśvarīprabhuṃ C
nirañja°] Sz (supported by the Tib., Comm1, and Comm2); nirāmaya° (unmetrical) C, R, T1
vajreśvarī•ājñena] C; vajreśvarājñena R
ba bba] Sz; ba ba R; bandha C
yat] C; yadi R
ha] C; haṃ R
hokāraṃ] Sz; hoḥkāraṃ C
hrī] C; hrīḥ R
tribhir] R; tribhim C
dhamma] C; dhammu R
gāthābhir] em.; gāthena C, R
kamalāvartaṃ] R; kāmalāvartaṃ C
salīlā°] em.; salilā° C, R
svādhidaivatā°] em.; svādhidaivata° C
°vigatae] em.; °vigataae (unmetrical) C; °gaae R
bhattiae] C; tattiae Sz
gṛhṇīyāt] C, R; gṛhṇīyāt yogasiddhyarthahetunā Sz
bhāvavimuttia] C; bhāvavivajjaae R
svacchā] R; svecchayā (unmetrical) C
tena] R; °naiva(?) C
´nukampī tu] C, (supported also by the Tib.); tu saṃkalpitaṃ R
°muṣṭiṃ] R; °muṣṭi C
ātmani tiṣṭha] Sz; ātma tiṣṭha C, R; ātmottiṣṭha T1, T2
tricchoṭyān(?)] C; tṛsphoṭaṃ R
°upahāro] R; °upahāra C
sarvātmani sadā] C; sarvātmanim ahaṃ R
devatīnāṃ tathā] T1, T2; devateṣu ca C, R
śuddhātmā] C; syāmo R
´krodhaḥ] R; ´krodhanaḥ C
samayi°] conj. (on the authority of the Tib.); samayī C, R
°rudhirarañjite] R; °rudhiraṃ rañjita° C
mārīcīṃ] R; mārīcyāṃ C
śrāyakeśasya] C, W; srāyakeśasya R; śavakeśasya H
na] C; om. R
apavitraṃ na katham] C; apavitraṃ kathaṃ R
°kāmārtham] C; °karmmātham R
abhijāyate] R; api jāyate C
sarpiḥ] R; sarpyaḥ C
tathā] R; api vā C
yogam] R (supported by the Tib.); snānam C
dūṣyate] R; dūṣayet C
sādhakaḥ] R; sādhakaṃ C
vā] R, W; om. C
vā] C; om. R
na] R; om. C, W
dāpayet svasamayasya lekhituṃ kriyāpūrvakam] T1; dāpayet samayasattvasya C, W; om. R
rulu rulu] C; hulu hulu R; om. W
hraṁ hraṁ hraṁ] R, W; ḍraṁ ḍraṁ ḍraṁ C
kau kau kau] C; kauṁ kauṁ kauṁ R
ṣṭrīṁ ṣṭrīṁ ṣṭrīṁ] C; ṣṭrī ṣṭrī ṣṭrī R
hrīṁ ṣṭrīṁ hrīṁ ṣṭrīṁ hrīṁ ṣṭrīṁ] C; hrīṁ ṣṭrī hrīṁ ṣṭrī R
kuṁ hrīṁ kuṁ hrīṁ] C; kuṁ hrī kuṁ hrī R
khe khe kheṁ kheṁ kheṁ] C; khaṁ ta khaṁ khaṁ ta khaṁ khaṁ ta khaṁ R
padmaṃ padmaṃ] C; padma padma R
padmaṃ padmaṃ padmaṃ] C; padma padma R
trīṁ trāṁ trīṁ trāṁ trīṁ trāṁ] C; trīṁ trīṁ trīṁ trīṁ trīṁ trīṁ R
hrīṁ hrīṁ hrīṁ] C; hrīṁ hrīṁ hrīṁ hrīṁ hrīṁ hrīṁ R
hrī taṁ hrī taṁ] C; hrīṁ taṁ hrīṁ taṁ R
tāni] R; tāni iti C
manepsitaṃ] em.; manepsitañ R; manasepsitāni (unmetrical) C
tathā] R; om. (unmetrical) C
navamam] R; navama C
°carmaṇā] R; °carma° (unmetrical) C
°śmaśānika° em.; °smasānika° R; °śmaśāna° (unmetrical) C
guha°] conj.; gṛha° C, R
gatvā] T1; om. C, R
ṭiṭṭibhi] R; ṭīṭibhi C
pādasthān] em.; pādāsthān W; pādasthāṃ C; pādasthā R
ṣaṭkāmbojikā] em.; kāmbojikā R; ṣaṭkāmbojy C
na saṃśayaḥ] T1; om. (unmetrical) C, R
kṣubdha ācāryo] R; kṣubdhācārya C
vādayet] R; vādayati R
ciddhu] C; sidhu R (supported also by Comm1)
sādhikā] R; sādhakī C
°kuñjeṣu] R; kuñje (unmetrical) C
°bhojya; C; vāsas R
madanaḥ] R, T1; mada C
śuktiś] em.; suktis W; śuktikaṃ (unmetrical) C
kāñjikas] T1; kāṃkikas R; kaṃjīkas C
proktaś] R; proktā C
°matsya°] C; °māṃsa° R
ārukādayaḥ] em.; ālukādayaḥ C; ārukādaya R
avadhūtaṃ] em.; avadhūta R; adhūtaṃ C
muṣṭiḥ] em.; muṣṭi C, R
pade] R; dṛṣṭimuṣṭipade C
caiva] C; om. R
°buddhānāṃ] T1; °yuddhānāṃ C
divya°] conj.; divyaṃ C, R
praviṣṭaṃ] C; praviṣṭvā R
hṛdādīnāṃ] R; hṛdayādīnāṃ (unmetrical) C
kalpāgraṃ] em.; kalpāgra° C, R
iti] C; om. R
sotsāhās] em.; sotsāhā R; socchāhā C
saṃnāhāḥ] em.; sannāhā C. R
vedavatīṃ] R; devatīṃ C
saṃgṛhya] R; gṛhya (unmetrical) C
dhyāyī] C; vīras tv R
°dārikāṃ vadhūṃ] C; °kanyāvadhūṃ R
sidhyate] R; sidhyati C
veti] R; ceta C
yuktir] C; bhaktir(?) R
´py anayā] C; ´psarayā R
krodhā] R; krodha° (unmetrical) C
krodhāḥ] em.; krodhā C, R
raktā] R; rakta C
atyantaṃ] C; atyanta° R
yasya] C; sya R
mūḍhātmā] C; mūḍhātmā sa R
svapnamāyeva] R.; svapnamāyaiva C
°dharmasyājñaḥ] em.; °dharmasyājñā C, R
°mudrādhiṣṭhāna°] C; °mahāsādhanaṃ R
vidyāpuruṣas] C; vidyādharapuruṣas R
viṣṇur] em.; viṣṇu° C, R
aśvinau] R; āśvinau C
candraḥ] em.; candre C; candrā R
kiranti] C; kriyante R
kāhalā°] C; kāhala° R
ete] C; tā R
°ddhānaṃ (°dgāraṃ?) C; °dhāmā R
parāparavasavartinaś] C; parāparavaravasavartinaś R
surāsuraputrā] em.; surāsuraputrāḥ R; surā C
°prakaraṃ] C; °prakāraṃ R
pūjās] R; pūjā C
tābhiḥ] C; tāṃ R
saṃpūjayanty] R; saṃpūjyayanty C
mahāsukha°] R; muhāsukha° C
nirdvandvas] em.; nirdvanvas C; nirdvandas R
jinasyā°] R (supported by the Tib.); janasyā° C
dur°] C; an° R
upamīyate] C; upanīyate R
sarvasattvānāṃ] C; sattvānāṃ R
vikalpa°] C; sarvavikalpa° R
abhiniṣkramaṇaṃ] C; saniniṣkrama° R
svayam] R, T1; svayastvam(?) C
asamasaṃbuddhatvam] C; asamaṃ buddhatvam R
devāvatāraramyam] C; devāvatāraṇaṃ ramyam R
°āvatāraṇaśuddham] em.; °āvatāraṇaśuddhaṃ C; °āvatāraṇaṃ śuddhaṃ R
°mahārthaṃ] em.; °mahāthaṃ C; °mahāṃtaṃ R
°viśeṣaṃ] R; °viśeṣa° C
°matsyamāṃsahomanaṃ] em.; matsyamāṃsahomanam C; majjāsthimahāmāṃsasya homana R
vai] R; om. (unmetrical) C
°tṛṇāni] C; °tṛṇādi R
lagnaḥ samuttīrya] R; lagnasyam uttīrya C
°āvarohitaḥ] em.; °āvarohite R; °virohitaḥ C
bodhir] R; bodhi C
nirvikalpa°] R; nirvikalpaḥ C
dvayendriyasamāpattyā] C; dvitīyasamāpattyā R
ahaṃkārayate] R; ahaṃkāratā C
niṣpādyeta] R; niṣpādyam etat (unmetrical) C
haiva seems to be a metrically shortened (BHS) ihaiva.
´nekā (BHS) = anekā
piśunaṃ] em.; paśunaṃ C; yaś ca hṛṣṭa° R
°ādinam] C; °āvahi R
°kṣobhyavāsinaḥ] C; °kṣobhyaś cāsīno R
asthir] C; asthibhir R
sarveṣāṃ] T1; om. (unmetrical) C, R
samayo] R; samayaṃ C
bhakṣaṇīyāni] R; bha++++yāni C; bhakṣanīyā T1
khyāpitaṃ] R; khyātaṃ (unmetrical) C
evaṃvidhaṃ] T1; evaṃvidhi°] R; evaṃvidho C; evaṃvido Y
°sumārga°] conj. (on the authority of the Tib.); °kumārga° R, T1; °kumāga° C; °kṛte ca Ni
°koṭyaś ca] C; °koṭi R
vajragarbhapramukhā bodhisattvā mahāsattvāḥ] C; vajragarbhapramukhānāṃ bodhisattvānāṃ mahāsattvānāṃ R
ca] R; om. C
Bibliography
Manuscripts of the Sampuṭodbhava used in preparing the accompanying Sanskrit edition
Asiatic Society of Bengal, Calcutta, no. 4854 (Shastri 1917). (C)
Royal Asiatic Society, London, Hodgson collection no. 37 (Cowell 1875). (R)
Tokyo University Library, New 427, Old 324 (Matsunami 1965). (T1)
Tokyo University Library, New 428, Old 319 (Matsunami 1965). (T2)
Wellcome Institute Library, London, no. 63 (Wujastyk 1985). (W)
Tibetan Translation
yang dag par sbyor ba zhes bya ba’i rgyud chen po (Sampuṭanāmamahātantra). Toh 381, Degé Kangyur, vol. 79 (rgyud ’bum, ga), folios 73.b–158.b.
yang dag par sbyor ba zhes bya ba’i rgyud chen po (Sampuṭanāmamahātantra). bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 79, pp. 216–529.
Commentaries
Abhayākaragupta. dpal yang dag par sbyor ba’i rgyud kyi rgyal po’i rgya cher ’grel pa man ngag gi snye ma zhe bya ba, Śrīsampuṭatantrarājaṭīkāmnāyamañjarīnāma [The Extensive Commentary on the King of Tantras, the Glorious Sampuṭa, called the Bouquet of the Inherited Tradition]. Toh 1198, Degé Tengyur, vol. 7 (rgyud, cha), folios 1.b–316.a.
Also in: bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 4, pp. 3–767. [“Comm1” in notes.]
Also in: bod yul dmangs khrod kyi rtsa chen dpe rnying phyogs bsgrigs, 藏区民间所藏藏文珍稀文献丛刊［精华版］(Series Rare and Ancient Tibetan Texts Collected in Tibetan Regions), 3 volumes. Compiled by the Institute of the Collection and Preservation of Ancient Tibetan Texts of Sichuan Province (四川省藏文古籍捜集保护编务院). Chengdu: Sichuan Nationalities Publishing House (四川民族出版社) / Beijing: Guangming Daily Press (光明日报出版社), October 2015.
Butön (bu ston rin chen grub). sampuṭa’i ’grel pa snying po’i de kho na nyid gsal bar byed pa [The Commentary on the Sampuṭa, Elucidation of the True Meaning]. In The Collected Works of Bu ston (gsung ’bum/ rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa). 28 vols, edited by Lokesh Chandra from the collections of Raghu Vira, vol. 8, 217–947 (folios 1.a–365.b). Sata-pitaka Series. Indo Asian Literatures, vols. 41–68. New Delhi: International Academy of Culture, 1965–1971.
Indrabhūti. dpal kha sbyor thig le zhe bya ba rnal ’byor ma’i rgyud kyi rgyal po’i rgya cher ’grel pa yang dag par lta ba’i dran pa’i snang ba zhe bya ba, Sampuṭatilakanāmayoginītantrarājaṭīkāsmṛtisaṃdarśanālokanāma [The Extensive Commentary on the King of Yoginī Tantras, the Glorious Sampuṭatilaka, called the Light that Illuminates Tradition]. Toh 1197, Degé Tengyur, vol. 6 (rgyud, ca), folios 94.b–313.a. [Note: not to be confused with the Kangyur text also referred to as the Sampuṭatilaka, Toh 382; see the entry below.]
Also in: bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 3, pp. 1088–1654. [“Comm3” in notes.]
Śūravajra. rgyud thams cad kyi gleng gzhi dang gsang chen dpal kun tu kha sbyor las byung ba’i rgya cher bshad pa rin po che’i phreng ba zhe bya ba, Ratnamālā [The Extensive Commentary on the Emergence from Sampuṭa, the Foundation and Great Secret of All Tantras, called the Jewel Rosary]. Toh 1199, Degé Tengyur, vol. 8 (rgyud, ja), folios 1.b–111.a.
Also in: bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 4, pp. 771–1055. [“Comm2” in notes.]
rgyud kyi rgyal po chen po dpal yang dag par sbyor ba’i thig le zhe bya ba, Sampuṭatilaka [The Great King of Tantras, called the Glorious Tilaka of Sampuṭa]. Toh 382, Degé Kangyur vol. 79 (rgyud ’bum, ga), folios 158.b–184.a. [Note: Despite being a Kangyur text, this is a commentary, sometimes referred to as the “eleventh chapter” of the Sampuṭodbhava. It is included in the Sanskrit manuscripts of the Royal Asiatic Society and the Wellcome Institute Library as their final part.]
General works, including those that share parallel passages with the Sampuṭodbhava
Bhavabhaṭṭa. Cakrasaṃvaravivṛtiḥ. (Commentary on the Herukābhidhāna Tantra). (See Pandey 2002).
Bhavabhaṭṭa. Catuṣpīṭhanibandha. (Commentary on the Catuṣpīṭha Tantra). (See Szántó 2012)
Cowell, E. B. and Eggeling, J. “Catalogue of Buddhist Sanskrit Manuscripts in the Possession of the Royal Asiatic Society (Hodgson Collection).” Journal of the Royal Asiatic Society of Great Britain and Ireland, Pt. 1: 1–56, 1875.
Dharmachakra Translation Committee. The Practice Manual of Noble Tārā Kurukullā (Āryatārākurukullākalpa, Toh 437). 84000: Translating the Words of the Buddha, 2011.
Durjayacandra. Mitapadapañjikā. (Commentary on the Catuṣpīṭha Tantra). Manuscript, Nepal-German Manuscript Preservation Project 23/14.
Elder, George Robert. The Saṃpuṭa Tantra: Edition and Translation, Chapters I–IV. (“Chapters I–IV” refers to the four parts of the first chapter.) (Unpublished PhD thesis at Columbia University, New York, 1978).
Farrow, G. W. and Menon, I. The Concealed Essence of the Hevajra Tantra, with the Commentary Yogaratnamālā. Delhi: Motilal Banarsidass, 1992.
Matsunaga, Yukei (ed.). The Guhyasamāja Tantra. Osaka: Toho Shuppan, 1978.
Matsunami, Seiren. Catalogue of the Sanskrit manuscripts in the Tokyo University Library. Tokyo: Suzuki Research Foundation. 1965.
Monier-Williams, Sir Monier. A Sanskṛit-English dictionary: etymologically and philologically arranged with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European languages . Oxford: Clarendon Press, 1888.
Noguchi, Keiya. “The fundamental character of the Saṃpuṭodbhavatantra.” Journal of Indian and Buddhist Studies 32 (2) (1984): 726–727. [in Japanese].
———. “The Saṃpuṭodbhavatantra I-i, with special reference to the title.” Journal of Indian and Buddhist Studies 34 (2) (1986a): 125–128. [in Japanese].
———. “The Saṃpuṭodbhavatantra and the Pi mi siang king.” Buzan Gakuho: Journal of Buzan Studies 31(1986b): 39–63. [in Japanese].
———. “The Heruka-maṇḍala in the Saṃpuṭodbhavatantra.” Mikkyogaku Kenkyu: The Journal of Esoteric Buddhist Studies 19 (1987a): 65–86. [in Japanese].
———. “The Vajrasattva-maṇḍala in the Saṃpuṭodbhavatantra.” The Journal of Buddhist Iconography 5 (1987b): 1–14. [in Japanese].
———. “The Saṃpuṭodbhavatantra III-iii, with special reference to the Nairātmyā-maṇḍala.” Journal of Indian and Buddhist Studies 36 (1) (1987c): 134–136. [in Japanese].
———. “The Nairātmyā-maṇḍala in the Saṃpuṭodbhavatantra.” Buzan Gakuho: Journal of Buzan Studies 33 (1988): 75–92. [in Japanese].
———. “On the inserted verses among the citations from the Prajñopāyaviniścaya-siddhi IV in the Saṃpuṭodbhavatantra II-ii.” Studies on the Buddhist Sanskrit Literature, edited by the Śrāvakabhūmi Study Group and The Buddhist Tantric Texts Study Group, 1995: 141–145. Tokyo: Institute for Comprehensive Studies of Buddhism, Taisho University, 1995.
Pandey, Janardan Shastri (ed.). (1998). Yoginīsancāratantram with Nibandha of Tathāgataraksita [sic] and Upadeśānusāriṇīvyākhyā of Alakakalaśa. Rare Buddhist Texts Series 21. Sarnath: Central Institute for Higher Tibetan Studies, 1998.
———. (2002). Śrīherukābhidhānam Cakrasaṃvaratantram with the Vivṛti Commentary of Bhavabhaṭṭa. 2 vols. Rare Buddhist Texts Series 26. Sarnath: Central Institute for Higher Tibetan Studies, 2002.
Samdhong Rinpoche and Vrajvallabh Dwivedi (eds.) (1987). Guhyādi-Aṣṭasiddhi Saṅgraha. Sarnath: Central Institute for Higher Tibetan Studies, 1987.
———. (1990). Vasantatilakā of Caryāvratī Śrīkṛṣṇācārya with Commentary: Rahasyadīpikā by Vanaratna. Rare Buddhist Texts Series 7. Sarnath: Central Institute for Higher Tibetan Studies, 1990.
———. (1992). Kṛṣṇayamāritantram with Ratnāvalī Pañjikā of Kumāracandra. Rare Buddhist Texts Series 9. Sarnath: Central Institute for Higher Tibetan Studies, 1992.
Sanderson, Alexis. “The Śaiva sources of the Buddhist Tantras of Śaṃvara,” Handout 4, Trinity Term, University of Oxford, 1998.
Shastri, Hara Prasad. A Descriptive catalogue of Sanskrit manuscripts in the government collection under the care of the Asiatic Society of Bengal. Calcutta: Asiatic Society of Bengal, 1917.
Siklós, Bulcsu. The Vajrabhairava Tantras. Tibetan and Mongolian Versions, English Translation and Annotations. Buddhica Britannica Series Continua VII. Tring: Institute of Buddhist Studies, 1996.
Skorupski, Tadeusz (1996). “The Saṃpuṭa-tantra, Sanskrit and Tibetan Versions of Chapter One.” The Buddhist Forum, vol. IV: 191–244. London: School of Oriental and African Studies, 1996.
———. (2001). “The Saṃpuṭa-tantra, Sanskrit and Tibetan Versions of Chapter Two.” The Buddhist Forum, vol. VI: 223–269. Tring: The Institute of Buddhist Studies, 2001.
Snellgrove, D. L. (ed.). The Hevajra Tantra: A Critical Study. 2 vols. London Oriental Series, vol. 6. London: Oxford University Press, 1959.
Sugiki, Tsunehiko (2002). “A Critical Study of the Vajraḍākamahātantrarāja (I)—Chapter 1 and 42.” Chizan Gakuho: Journal of Chizan Studies 51: 81–115.
———. (2003). “A Critical Study of the Vajraḍākamahātantrarāja (II)—Sacred Districts and Practices Concerned.” Chizan Gakuho: Journal of Chizan Studies 52: 53–106.
Szántó, Péter-Dániel (2012). Selected Chapters from the Catuṣpīṭhatantra. (1/2) Introductory study with the annotated translation of selected chapters. (2/2) Appendix volume with critical editions of selected chapters accompanied by Bhavabhaṭṭa’s commentary and a bibliography. (Unpublished PhD thesis at Oxford University, Oxford).
———. (2013). “Before a Critical Edition of the Sampuṭa: Tibet after Empire Culture, Society and Religion between 850–1000.” Proceedings of the Seminar Held in Lumbini, Nepal, March 2011. LIRI Seminar Proceedings Series, vol. 4: 343–366. Lumbini: Lumbini International Research Institute, 2013.
———. (2016). “Before a Critical Edition of the Sampuṭa.” Zentralasiatische Studien 45, pp. 397–422. Andiast: International Institute for Tibetan and Buddhist Studies, 2016.
Ui, Hakuju, et al. Tōhoku Teikoku Daigaku Hobun Gakubu hen. Zaidan Hojin Saito Hoonkai hojo (Added t.p.: A catalogue-index of the Tibetan Buddhist canons (Bkaḥ-ḥgyur and Bstan-ḥgyur). Sendai: Tōhoku Teikoku Daigaku (Tōhoku Imperial University). Showa 9 [1934].
Vanaratna. Rahasyadīpikā (see Samdhong 1990).
Verrill, Wayne. The Yogini’s Eye: Comprehensive Introduction to Buddhist Tantra. Bloomington (IN): Xlibris Corporation, 2012.
Wujastyk, Dominik. A Handlist of the Sanskrit and Prakrit Manuscripts in the Library of the Wellcome Institute for the History of Medicine. Vol. 1. London: Wellcome Institute for the History of Medicine, 1985.