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University Microfiims International 300 North Zeob Road ‘Ann Aor, Michigan 48106 USA St. John's Road, Tyler's Green High Wycombe, Bucks, England HPIO HR.78-9897 ELDER, George Robert, 1942- THE SAMPUTA TANTRA: EDITION AND TRANSLATION CHAPTERS I-IV. Columbia University, Ph.D., 1978 Religion, history University Microfilms International , ann arbor, Michigan 48106 © 1978 George Robert Elder ALL RIGHTS RESERVEDTHE SAMPUTA TANTRA: EDITION AND TRANSLATION CHAPTERS I-IV George Robert Elder Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Faculty of Philosophy Columbia University 1978ABSTRACT THE SAMPUTA TANTRA: EDITION AND TRANSLATION CHAPTERS I-IV George Robert Elder This dissertation is primarily editorial in charac- tert it contains as its central contribution a Sanskrit edition of the first four chapters of an important ancient Indian Buddhist text, the Samputodbhavasarvatantranidna~ nanBkalpar®ja, a title abbreviated as Samputa Tantra. ‘he portion edited represents an integral unit as the first of ten parts in the entire text of forty chapters, As a tan- tric Mahayana scripture, the Samputa is of the Anuttarayoga class, of the Mother type, and is a Shared Explanatory Tan- tra, Specifically, this classification places our text within the literary cycles of the two Root or milla Tantras the Cakrasamvara and the Hevaira. The literary location is significant in part because the Hevajra Tantra has already been edited and translated into a Western language; our work, then, advances Buddhist scholarship precisely at that point, The materials for editing consisted of three San- skrit Mss. of late date and the much earlier Tibetan trans- lation of the Tantra found in the Canon as Yah dag par sbyor ba Zes bya ba'i rgyud chen po. In addition, use was made of a Tibetan translation of an early commentary on thework by Siiravajra -- his RatnamBl4 or Rin chen vhren ba. The contents of the dissertation are as follows: (1) historical considerations providing an overview of the literary history of the Buddhist Tantras and of the Samputa Zantra in particular, (2) philological considerations de~ scribing the nature of the materials for editing, the char- acter of corruption, and the special problems involved in the editing of very corrupt Sanskrit Mss., (3) the Sanskrit edition with an apparatus fully discussed, (4) the Tibetan translation, corrected with an apparatus, and (5) an English translation without annotation. As for the contents of the text, the first chapter ovens with the standard Anuttarayoga niddna sentence. While certain terms within this sentence are explained immediately by the Bhazavat, a remarkably full tantric explanation of each term and of each syllable is given in the fourth chap- ter. Following a voidness contemplation, the creation of the body-mandala is described along with production of the bodhicitta element and manipulation of the "winds" among the nine orifices. In a closing section parallel to lines in the Hevajra Tantra, the Passion deities are presented, Chap- ter two teaches the thirty-seven Dharmas Accessory to En- lightenment in a standard non-tantric Mah@yana Buddhist fashion but concludes with the tantric teaching of the Joys, emphasis that Buddhahood is located in the "body," and an enumeration of the thirty-two channels within that "body," a list essentially identical with that found in the Hevajra.The short chapter three explains the meaning of d&kini and the “yoga of illusion" along with the characteristics of the Bodhicitta and nondiscursive dharmas. Finally, the fourth chapter -- the bulk of which is taken up with a multi-leveled explication of the opening sentence of chap- ter one -- describes mantra placement, offers a beautiful "I am" passage ("I am the Dharma," etc.), and states that there is "no difference between the compiler of the scrip- tures and the explainer of them." Our work, then, provides a new source for that area of Indian Buddhist studies which has only begun to be ex- plored, permits a more precise examination of the interre- lationship of tantric texts within the same literary cycle, and encourages appreciation for the uses of symbolic lan- guage in religion.TABLE OF CONTENTS ABBREVIATIONS sessesesseceessseveceres Beg) achoronpadoobenopeponadodcadog INTRODUCTION 1, Historical considerations ..... 2, Philological considerations ... THE SAMPUTA TANTRA 1, Sanskrit edition a, Chapter One seseeeerereeee b, Chapter two sessesereesees c. Chapter three . 4, Chapter four 2, Tibetan translation a, Chapter One seeeerereerere b, Chapter two seeeeeesseeeee ce. Chapter three seseseeeeees a. Chapter four , 3. English translation a. Chapter one sesesserereees b, Chapter two seesesesereeee c, Chapter three sssseseseeee 4, Chapter four BIBLIOGRAPHY 2 iv 17 36 88 96 120 133 143 148 16L 172 180 184 195CMT Comm, Das Ede. Ms. A, Ms, By Ms. Cy Mw ABBREVIATIONS 1974), Stravajra, Rin chen phren ba, Tibetan Bud- dhist Canon, bstan ‘zyur, Japanese Photo- graphic Edition of the Peking Edition, 55: 251-3 , Institute for Advanced Studies of Worla Religions, Stony Brook, New York. Sarat Chandra Das, A Tibetan-Fnelish Dic- tionary (Delhi: Motilal Banarsidass; re- print ed., 1970). Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, 2 vols. (Delhi: ae Banarsidass, 1970; reprint of ed., 1953). Benoytosh Bhattacarvya, Guhvasamija Tantra (Baroda: Oriental Institute, 1931). D, L, Snellgrove, ed, and trans,, The He- vajra Tantra, 2 vols. (London: Oxford Uni- versity, 1959). Samputodbhavasarvatantranidanamahakalparaja, Sanskrit Mss., No, 428, Tokyo University Library, Tokyo, (Microfilm. ) Samputodbhavasarvatantranidanamahakalpard ja, Sanskrit Mss., No. MBB-1971-17, Institute for Advanced Studies of World Religions, Stony Brook, New York, (Microfiche. ) Samputodbhavasarvatantranidanamah4kalpard ja, Sanskrit Mss., No. 427, Tokyo University Library, Tokyo, (Microfilm. ) Monier Monier-Williams, A Sanskrit-English Dictionary (Oxford: Clarendon Press, 1899). iisv? Shinichi Tsuda, ed., and trans., The Samvarodaya Tantra: Selected Chapters (Tokyo: Hokuseido Press, 1971), Tid, Yah dag par _sbyor ba Zes bya ba'i reyud Ghen_po, Tibetan Buddhist Canon, bka’ ‘gyur, Japanese Photographic Edition of the Peking Edition. (Xerograph provided by A. Wayman.)PREFACE The thesis which follows is an attempt to recover a portion of an ancient Buddhist text, The Samputa Tantra. While the work has been primarily editorial, we give an English translation along with introductory materials. At each step of our progress through a difficult task, we were helped -- tested and encouraged -- vy Pro- fessor Alex Wayman, our mentor at Columbia University. We wish to express here a deep gratitude to him for years of his attention but especially for the model of Buddhist scholarship that he provides. We wish to thank also the Library of Tokyo University and the Institute for Advanced Studies in World Religions, Stony Brook, New York, for providing the manuscripts.INTRODUCTION Historical Considerations Sometime during the early centuries of our era, in India, @ religious synthesis occurred, Traditional forms of Indian religion -- Hindu and Buddhist -- were faced with nontraditional forms of the sort reconstructed for us by S. Tsudar The male and female followers of the tantric cult (yogins and yoginis, or perhaps they imagine or call themselves gakas and gakinis) make pilgrimage to certain countries which are thought to be places of pilgrimage such as pitha, ksetra and so on, When they meet at such places, they recognize each other through secret signs (choma), Their assembly takes place in a secret, inauspicious place such as a graveyard with the superintendent of the assembly (gan&dhyaksa) and his female partner as the central figures. This leader of the assembly (cakrantha) and his female partner are thought to be identical with Heruka and his partner Vajravaraht; this assem- bly is imagined to be no other than the mandala. Here, pleasure is realized through the sexual yogic practice practised by all the members of this assen- bly at the same time; it is a pleasure which is uni- versal, and which can be experienced in common by all the members of the assembly, or in other words, the pleasures experienced by each member are fused into one super-individual pleasure. This pleasure is identified with the universal and supreme pleasure realized through the sexual union of Heruka and Var~ ahi.? tone Samvarod: trat Selected Chapters, edited and translated by Shinioh Toute: Clenyor nokusstde Brees, 1978), pp. 56-57, ‘Tsuda is actually reconstructing with line ref- erences to his tantra; we omit these references in our quo- tation since their purpose is not cerved here.While technical terms in this description need to be dis- cussed, the main features of a tantric cult are clear e- nought secrecy, the presence of the female, the sexual em- brace of male and female, pleasure, identification with the divine, fo be sure, much if not most of traditional reli- gion rejected these features out of hand as incompatible with itself or as simply not religious. Yet a significant proportion of the traditions seemed to recognize the missing other half of itself and -- as if in response to the tantric symbolism itself -- embraced these cults in different ways to bring to birth something new in the religious life of India, Hindu and Buddhist Tantra, For a while at least, the synthesis must have looked like a “religious movement." “For it was really a vogue,” says M. Eliade. He says that “quite suddenly, tantrism becomes immensely popular, not only among philosophers and theologians, but also among the active practitioners of the religious life (ascetics and yogins, etc.), and its prestige also reaches the ‘popular’ strata."* No doubt the roots of low the term tantra came to be associated with a particular form of religion is not entirely clear. Prior to the emergence of the cults, the term was used in a general sense much like stra; this meaning seems to derive from the root -tan as "extend" developed as "draw out, show, ex- plain," See Chintaharan Chakravarti, Tantrast Studies’ on their Religion and Literature (Calcutta: Punthi Pustak, 1963), chapter 1. lircea Eliade, Yoga: Immortality and Freedom (Prince- tons Princeton University, 1969; first published, Paris, 1954), pp. 200-203,the movement reach deeply into the primitive fertility rites discussed by Eliade elsewhere.! Historically, however, two quite different origins are given by the scholarly literature. On the one hand, the cults seem to have been one more invasion by way of the Northwest and part of a generel religious current at that time, East and West, which also produced the “mysteries” and "gnosticism” of late Greco-Roman culture. In support of this view, there is some evidence that Hindu and Buddhist tantric forns flourish first on the borders, in the Northwest but also East, in Bengal. On the other hand, the cults may have been a hidden force within India from pre-Aryan times, Traces of tantric language and practice have been noted in the Ve- das, especially the Atharva Veda, and in the much later Yoga Upanishads. Early Buddhists may preserve an historical trace of tantrism in their rejection of paflcakémagunaditthadhamma- nibbSnavada, followers of the “five strands of desires" and ‘the later Mahayana Buddhists do emphasize a feminine element in the presence of the deity PrajfiapBramit&. From these traces, the emergence of Tantra can be seen as a natural and gradual development of things Indian; or, more dramatic- ally, as a sudden and even violent eruption of pre-Aryan religious life never really conquered by chariot or fire sac- tsee especially Mircea Eliade, Patterns in Comparative Religion (Cleveland: World Publishing Company, 19631 first published, Paris), chapters 7-9.rifice but seething more or less underground for many centuries.’ Whatever the origins, in the early centuries of our era, both Farly Buddhism (Hinayana) and Mahayana Buddhism encountered Tantra, Apparently, the former rejected it, and the latter in part accommodated the new religions this can be seen in the fact that on points of doctrine Tantric Buddhism claims to be Mahayana. For example, the medieval Tibetan scholar of the Buddhist tantras, Mkhas grub rje (fifteenth century), states unequivocally: “The doctrine (@argana)of all (four) sections of the tantras is Prasah- gika." -- meaning the Candrakirti half of the Madhyamika school, which is Mahayana.” That this should be the locus of the synthesis in Buddhism is not surprising given the feminine presence, as already noted, of the “Perfection of Insight." The Astasdhasrikapra jflaparamita, dated first century and perhaps the earliest of Mahayana sltras, tells uss Wisdom controls him who gives gifts, And also morality, patience, vigour, and concentration. She takes hold of the wholesome dharmas so that they may not be lost. She alone is also the one who reveals all dharmas, phe literature on this topic is reviewed by Chakra- varti, Tantras, over several chapters. See also Eliade, Yoga, chapter 6, 2Wichas grub rje's “Fundamentals of the Buddhist Tan- tras," trans, Ferdinand D, Lessing and Alex Wayman (The Hague: Mouton, 1968), p. 93.The Saviours of the world who were in the past, and also those that are (just now) in the ten directions, Have issued from her, and so will the future ones be, She is the one who shows the world (for what it is), she is the genetrix, the mother of the Jinas, And she reveals the thoughts and actions of other beings. Feminine and beautiful as these lines are, they lack the erotic tone of Tantra, Thus, the vehic. of the Mahayana that emerges from the synthesis with tantric cults will de- serve a distinct name, the Vajrayana or Mantrayana; and its scriptures, while of the sitra type, will be called tantras.? of the siitra type, Buddhist tantras are "revealed by the Buddhas or, more prosaically, appear as sermons taught by Gautama Buddha -- which, of course, is historically im- possible and, from the point of view of Mahayana doctrine, never simply was the case, We find in these scriptures, as in others, a dialogue between the Lord and one or more of his disciples; and we find a religious content with an Early Buddhist core and a Mahayana transformation of that core. If, as we shall see suggested below, the earliest Buddhist tantras were written in the fourth and fifth centuries A.D. they will have had exposure to early non-tantric Mahayana materials but will have been contemporary with the later de- lone Perfection of Wisdom in Eight Thousand Lines, trans. Edward Conze (Bolinas: Four Seasons, 1973), PP. 17» 31. 214 is interesting to note that both of these terms, Jitra and tantra, can mean “thread,” an image providing some ‘Shelent inte how ancient India viewed sentences and the “fabric” of language.velopments. Thus, we can expect influence from the Pra jfaparamita sitras, the Saddharma Pundartka, the Lanka- vatara stra, the writings of Nagarjuna of the second cen- turys it should be less clear, however, to what extent the tantras are influenced by the Yogacara developments of the kind represented by the brothers Asafga and Vasubandhu, fifth century, or by the Logic school represented by Digna- ga and Dharmakirti, sixth and seventh centuries, The tantras themselves, however, will not aid the process of sorting out doctrinal influences since it is specifically the practices of the tantric cults which were accommodated by the new form of Buddhism, The texts tend to assume the Dharma and discuss instead practices which were new and needed to be explained, These practices were also esoteric and could not be explained without the living guidance of a guru; and so much of what appears in the texts is sketchy or opaque. We consider that this pragmatic issue is really behind much of the obscurity of tantric texts which scholars too often judge to be in- tentionally mystifying as part of a tantric technique. No one can deny the use of this technique in tantric Buddhism for specific purposes, but -- as we have had occasion to argue elsewhere -- there remains the simple fact that the tan- ‘tras name and sometimes even list their so-called "secrets." What the secrets mean in a yogic setting, however, is another matter.! lgeorge R. Flder, "Problems of Language in Buddhist Tantra," History of Religions, 15, no, 3 (February, 1976), Pp. 231-250.It was inevitable that the gurus' explanations themselves should reach written form as wells and so an extensive commentarial tradition developed around the tan- ‘tras. This has provided us with names and these, in turn, with places and dates: so that it is possible, for exan- ple, to establish a certain popularity of Buddhist tan- trism in Bengal during the reign of the Pala kings as early as the eighth century, It is interesting to note that if tantric Mah&yana Buddhism was on the rise at this time in certain areas of India, it is precisely when non-tantric Mahéyaina was generally on the decline, A, Wayman has indi- cated that, for the Guhyasami ja Tantra at least, commen- taries were written into the twelfth century when the Bud- dhist religion in India received its decisive blow from the Muslim invasion,! Now, according to the Tibetan his- torian, Tarandtha, the Tantric form of Buddhism did not become public for three hundred years,” While this possi- bility needs to be squared with the materials on tantric popularity mentioned above, the tradition leads us back from the earliest known commentaries of the eighth century to the fifth century when the tantras must have been extant. Indeed, Wayman places. the Guhyasamaja Tantra in the fourth 1alex Wayman, Yoga of the Guhysamajatantra (Delhi: Motilal Banarsidass, 1977), p. 53. The author was grac~ iously provided with the galley proofs of this book by Professor Wayman since it has just been published and is not readily available, 2Ibid., p. 97.century with most if not all of the revealed scriptures of tantric Buddhism written in the fourth and fifth cen- turies. B, Bhattacaryya, editor of this particular tantra, is generally in accord with a fourth century date or, even earlier, the third century.) While these early texts may have enjoyed Chinese translations in the eighth century, it wzs definitely in the following two centuries in Tibet -- after invention of a written language in the seventh century (1) and state acceptance of Buddhism in the eighth -- that many tantras were translated into Tibetan, The Sam ta Tantra, with which this thesis is par- ticularly concerned, must have enjoyed a literary history similar in kind to that just described, We shall not expect, therefore, to discover a human name or names for its authorship since the tradition will not have preserved any; its authorship is traditionally divine. We shall expect to find its contents in the form of a sermon by the Lord in dialogue with a disciple concerning points of tantric practice; and, in fact, this is the case. The first human name with which this text is associated is one Krgndc&rya, who is said by Tarandtha to have brought our tantra to light, And, as we would anticipate, Bhat- tivid. p, 99s Guhyasanija Tantra, edited by Benoytosh Bhattacharyya (Baroda: Oriental Institute, 1931), p. xxxviii,tacaryya places this dcfrya or guide historically in the seventh or eighth century.! Accordingly, the text enjoys a commentarial literatures indeed it is an impressive one for quality if not quantity, ‘The catalogs list three com mentaries on the Samputa Tantra: a relatively small work by a Siiravajra who has not been identified by us but who is probably dependent upon earlier and more substantial commentaries and, therefore, of the twelfth century: a compendious work by the famous Abhayakaragupta who wrote significant works on the tantras and who is also late, twelfth century; a smaller yet sizeable commentary by one Indrabhilti who, Wayman thinks, may well be Indrabhiti, the Elder, guru of Padmasambhava -- sometimes credited with establishing Buddhism in Tibet -- and, therefore, signif- icantly at the head of the commentarial tradition, late seventh or early eighth century.* In addition, late Tib- etan scholarship is not averse to citing our tantra to make a pointy in particular, numerous references to the Samputa are found in the Lam rim chen mo and Shags rim chen mo, compendia on the tantras written by the renowned fifteenth century reformer, Tsoh kha pa.? 13, Bhattacaryya, Journal of the Bihar Orissa Research Society, 14, p. 343, cited by Chakravarty, Tantras, p. 21. 2See A Complete Catalogue of the Tibetan Buddhist Canons, edited by Hakuji Ui et al, (Sendai 1934); and Wayman, Yora, p. 96. 3see the materials on Tsoh kha pa in Alex Wayman, The Buddhist Tantras: Light on Indo-Tibetan Esotericism10 As to the type of tantra with which we have to deal, the Samputa is classed in a variety of ways by the numer- ous systems of classification employed by Indian scholars and elaborated by the Tibetans, notably Bu ston of the fourteenth century. Following Bu ston, Mkhas grub rje presents a fundamental fourfold system which we have pre~ sented elsewhere as follows: 4n important structure from which to begin examina- tion of many issues in Buddhist Tantrism is that of the “four divisions" of its literature classified according to their expression of the "two methods" employed by Tantra, "outer action" (bahya-kriya) and “inner yoga" (adhyatma~yoza), Mkhas-grub-rje, dis- ciple of Tsoh-kha-pa and thus commenting out of the Gelugpa school, tells ust "The Kriya Tantra was ex- pressed for subduing the candidates (vineya) who Selignt in ‘outer action," while the Carya Tantra was emressed for subduing the candidates who delight in practicing ‘outer action’ and ‘inner yoga‘ in equal measure, The Yoga Tantra was expressed for subduing the candidates who delight in the ‘yoga of inner sa~ madhi,' while the Anuttara Yoga Tantra is the incom. parable Tantra for subduing the candidates who delight in ‘inner yoga'." ‘The confusing similarity of method for the last two divisions -- which are supposed to be distinguished by method -- is clarified by Way- man's statement of this scheme after Tson-kha-pa. According to the Shags-rim-chen-mo, the Yoga Tantra is expressed for those “who delight predominantly in inner sam&dhi over external ritual," while the Anuttara Yoga Tantra is for those “who delight in inner sam&dhi completely." We observe that the Shags- rim-chen-mo also correlates this scheme with activ- ities of "deities," The distinction between deities’ “holding hands" and being “united" -- corresponding (New Yorks Samuel Weiser, 1973). An unpublished English translation of the introduction to the Snags rim chen mo has come our way. While the work is scheduled for publica~ tion in India, it is now in manuscript as Jeffrey Hopkins, "Tsong-ka-pa's Introduction to Tibetan Tantra," with a pref- atory commentary by His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama. ‘Tso kha pa's reliance upon the Samputa is readily seen here.1. to the Yoga Tantra and Anuttara Yoga Tantra divi- sions, respectively -- is a clue to the very real difference between these two divisions and supports the fact that the fourth diyision does "completely" what is begun in the third. our tantra, then, is of the Anuttara Yoga type (ral ‘byor Dla _med_kyi rgyud) and not concerned with practices such as circumambulation, ritual bathing, the construction of ex- ternal mandalas, and praises; instead, so this scheme claims, only practices which induce yogic states of mind are dis- cussed in the Samputa, Incidentally, the correlation with Passion Families made by the Snags rim chen mo in the anal- ysis given above is based upon a quotation from the Samputa Tantra: Laughing, looking, holding hands, The two embracing, there are four. 2 Another system of classification is structurally simple but obscure, the twofold distinction of subject mat- ter called Mother and Father. Its obscurity is signaled by the fact that Mkhas grub rje discusses over the length of some six pages right and wrong interpretations of the classification. In the midst of the argument, he states: "If one has an Anuttara Tantra, it necessarily teaches the subject matter of the inseparability of ‘means’ and ght" in those senses," And he goes on: lgider, "Problems of Language," pp, 234-235, citing Mkhas grub rje's "Fundamentals," p, 219, and Wayman, Buddhist Tantras, Pp. 32-33. 2mne quotation is outside the four chapters we have translated but is provided by Hopkins, "Psong-ka-pa's Intro- duction," p. 112.12 That being the case, a Mother Tantra is established as follows: it is any Tantra which emphasizes the subject matter of the knowledge of the indissolubil- ity of Beatitude and Void in the part of ‘Insight‘ on the Void side, while not especially emphasizing (as does a Father Tantra) such things as the method of accomplishing the Illusory Body in the part of ‘Means" on the phenomenal gide, or any Anuttara Tantra belonging to its category. What this means at the least is that all Anuttara Yora tantras teach the union of “means and insight" identified with "bliss and void," but the Pather tantra type empha- sizes the first member of each pair while the Mother tantra ‘ype emphasizes the second member, While technical terns here need to be discussed, the position as it stands indi- cates that a Father tantra, emphasizing "means, is more practical than a Mother tantra emphasizing the goal of in- sight. Not only does this not exactly square with our earlier statement that all tantras are practical, but it seems not to be the case upon reading the texts themselves, Of course, our analysis may be separating a pair united, distinct only in emphasis, Perhaps two additional thoughts can bring them back together: a Father tantra seems to be more concerned with the particular practice of contemplating light stages; a Mother tantra's concern for the "void" may be with regard to the particular practice of voidness con- templation. Whatever the case, our Samputa. Tantra is an Anuttara Yoga tantra of the Mother type. Ivkhas grub rie's "Fundamentals," pp. 263, 265. Interpolation is our own.13 Two additional systems of classification concern the place of a text within the literary cycle, The first is actually manifold but contains two subdivisions of interest to us here the distinction between Root (milla; rtsa) and Explanatory (vyakhya4; bfad rgyud) tantras. The former distinguishes that particular text which is -- as the name implies -- at the "root" of a literary develop- ment or the chief tantra in a cycle. The latter is nec- essarily less fundamental and, among other tantras of like kind, may actually “explain” the meaning of the "root." The final classification, then, is that of Unshared and Shared tantras, texts which are exclusive in some way or have a more complex relationship to other materials. Again, we turn to Mkhas grub rje; here he is still discussing the problem of Mother and Father tantras but, in the process, provides information on the character of the Samputar Again, in the Fundamental Tantra of Hevajra there is "Thus I have heard;" and in its unshared (with other Tantras) Fxplanatory Tantra, the Pafijard, there is "(I) delight in the Highest of Secrets"; while in the shared Explanatory Tantra, the Samputa, there are both “Thus, I have heard," and "(I) delight in the Highest of Secrets;" consequently it is a Non-dual Tantra, That is what is claimed; the authority for it is said to be the explanation by the great magus Nag-po-spyod-pa. The position is completely untenable; it leads to the absurdity that the Samvara Tantra would in such a case also be a Non-dual Tantra, The Fundamental Tantra has "(I) delight in the Highest of Secretss” the un- shared Explanatory Tantra, the Abhidhdnottara has “Thus I have heard," and the shared Explanatory Tantra, the Samputa has both (phrases).14 Clearly, the Samputa Tantra is "Shared Explanatory." Less clearly, in the thicket of our informant's language, it can be seen as well that it belongs to the "Fundamental" or "Root" Hevajra Tantra and -- since it is "shared" also to the mila tantra, the Samvara or Cakrasamvara Tan- tra. ‘Tsuda confirms our analysis by way of citations from ‘sor kha pa and Bu ston, The Samvarodaya Tantra, edited and translated in part by Tsuda, is -- along with the Samputa Tantra -- an Explanatory tantra of the common Root Cakrasamvara.? Without more materials at our disposal and careful analysis, what all this means practically is not certain, Nothing can be said here with regard to the actual textual relationship of the Samputa and the Cakrasamvara since the mila tantra is not edited. With regard to the Samvarodaya Tantra, superficially the contents do not seem particularly akin to that of the Samputa despite their family relationship, The Samputa does appear to quote from the mila tantra Hevajra; more than forty lines in the open- ing four chapters of our text can be found’in D. Snell- grove's edition of the Hevajra Tantra and -- if the clas- sifications can be trusted at all -- the milla text is not ‘Wicnas grub rie's "Fundamentals," p. 253. The trans- lator's actually include catalog numbers of the cited texts in this quotation; we have not included them here. a Samvarodaya Tantra, pp. 27-45,15 quoting from the vyakhya text nor is there a more funda- mental common source. These quotations, however, are not documented. In fact, the portion of the Samputa Tan- tra we have treated never mentions the Hevajra; it names only one tantra on two occasions, the Guhyasamja Tantra which is considered a Root Anuttarayoga tantra of the Father type, Finally, we note that quotation from the Hevajra hardly qualifies as "explanation," and so the actual meaning behind the classification systems needs to be explored, As noted above, Wayman dates the Guhyasamija Tantra in the fourth century. He establishes this by way of a more certain dating of an Explanatory tantra in the fifth century; quite reasonably, the Root tantra is granted a century's priority over the dependent text.” There is a problem here, however, since Wayman wishes to place the composition of all revealed tantric Buddhist texts, with certain exceptions, within the fourth and fifth centuries. Were this true, all mila tantras would necessarily be dated fourth century to allow for the composition of all their vyakhyd tantras a century laters but this is too simple a solution to individual chronological problems, Besides, it would deny to the Guhyasam@ja itself a certain priority in the tradition, a position that seems happily acknowledged by other tantras; the Samputa Tantra implies the priority ‘the Hevajra Tantra, edited and translated by D. L. Snellgrove, 2 vols. (London: Oxford University, 1959).16 by referring to the scriptures generally as "The Sam@ja, etc.," meaning the Guhysam&ja Tantra and others, With this in mind, we can still state a terminus a quo for our text as fifth century, but certainly late fifth, The terminus ad quem is provided by Krgn&cArya, noted above as seventh or eighth century, Better than that, if Indra- bhiiti, the Elder (late seventh, early eighth century), is the author of a commentary on the Samputa Tantra, the tantra should be extant at least a century prior to its being recognized for comment; and this gives us a revised term- inus ad quem as late sixth century. Our text will then have been composed, "revealed," somewhere between the late fifth century and late sixth century; in recognition of problems discussed above, we suggest early to middle sixth century, at the close of the Gupta period, for the final form, 2wayman, Yora, p. 99. lghese matters are treacherous, however, as one can see from comparison with other positions, Snellgrove, Hevajra Tantra, 11 14, 18, refuses to name a date for his text, although he admits it would have to be prior to the eighth century. See The CandamahZrosana Tantra, Chapters SLGTIT, edited and teanelated by Christopher George (New Havent American Oriental Society, 1974); there, George provides the date from the seventh to the thirteenth cen- tury, almost another refusal to give a date, Tsuda, Sam- varodaya Tantra, p. vii, suggests late eighth century for his text but gives no argument.17 Philological considerations The original text or "autograph" of the Samputa Tantra probably existed in different versions and may have undergone a redaction in its early history; but we are really not able to do more than surmise such matters. Still, we wish to note that form criticism may bear fruit at the appropriate point in the study of these materi- als, As we worked our way through four chapters of the Sampute, shifts in style were noticeable, blocks emerged as grammatically more trustworthy, certain sections were clearly derivative as in the case of the quotations from the Hevajra Tantra, the entire third chapter carried the tones of a better poet familiar with the prajfaparamita literature. In brief, seams emerged where one did not expect them leading to the impression, if not established fact, that the Samputa was put togethers to continue the image of siitra and tantra as "thread," the fabric here is a "patchwork," of a more or less intentional kind, The transmission of it would be by way of the handwritten copies of scribes, Buddhist monks who would transcribe with religious care. They may even have been adepts in the tantric practices familiar with the living content of their work; they may even have been scholars, Unfortun-18 ately, most scribes were probably only devout. Consider the Mahayana attitude found in the AstasShasrikfpra jia- parami ta: If someone would discipline in Arhatship as many beings As there are in fields equal to the sands of the river Gangest And if someone else, having copied this perfection of wisdom, Would give the book to another being, -~ his would be the more distinguished merit, With religious merit to be gained by merely copying or by merely possessing a copy of a Mah&yana text, very many copies of the Samputa Tantra must have existed from early times, Since very many scribes must have been involved, it seems likely that only a small proportion of those actually handling the text would have been familiar with the new and esoteric practices, Just as few would have been familiar with the finer points of Sanskrit language which, with the passing of the Gupta age, was for some becoming esoteric it~ self. Add to this the difficulty of transcribing onto a page what was sometimes only heard in oral transmission and the ravages of time under the best of conditions, and one can readily expect error to creep, if not run headlong, into the original text, Multiply all of this by twelve hundred years, and one arrives at the eighteenth century lPerfection of Wisdom in Fight Thousand Lines, p. 19.19 when the earliest manuscript with which we have worked was copied, Needless to say, it was corrupt, The reader need only refer to the apparatus of our Sanskrit edition to experience the extent of the corruption, There appears, then, at the end of the tradition of this text a peculiar phenomenont every syllable is considered sacred, and in places every syllable is corrupt. In this context one can see the value of the Tib- etan translations, Our text would have been translated in the tenth century, a full four hundred years after the date of the autograph, but eight hundred years earlier than our earliest Sanskrit copy. No doubt different trans- lations were made, and different versions of the Samputa underlay these; but a measure of stability would have been provided by Bu ston‘s redaction of the Tibetan Buddhist Canon in the fourteenth century, The editions, then, would provide even more stability; and with the actual printing of the Peking edition in the fifteenth century, the Sam- puta Tantra in translation would reach a degree of per- manence that was almost modern.! What was preserved in this way, furthermore, was an excellent translation. Not unlike the hieratic art of Tibet, translations for the Canon were formal, literal; the Mahavyutpatti was devised as a translator's tool to show the acceptable range of tue1mut Hoffmann, The Religions of Tibet (New York: Macmillan Company, 1961), p. 157+20 Tibetan renderings of Sanskrit words. Attention was paid not only to the meaning of the Sanskrit but also to the structure of the words in many cases! gnas would render sthita but ram par gnas would render vyavasthita even though the shift of meaning in the Sanskrit may be minimal, Such matters are of no little consequence for modern editors who would attempt to reconstruct an ancient autograph. The work of the Tibetans is truely impressive, and we can for- give Snellgrove some excess in his enthusiasm when he writes: “Nor would I fail to mention those Tibetan translators of long ago, without whose labours we should be able to make little advance in Buddhist studies. Every one of their texts is an extraordinary linguistic feat, for no other translators have ever succeeded in reproducing an original with such painstaking accuracy." Our Sanskrit edition of the first four chapters of the Samputa Tantra was prepared primarily from three manu- scripts which we characterize here. 1. Ms. A. Date copied: given as "modern" and, therefore, gth or 20th century? Place copied: Nepal lvevajra Tantra, 21 viii. 2ohe data for Mss, A. and C, are provided by A Cata~ logue of the Sanskrit Manuscripts in the Tokyo University Library, compiled by Seiren Matsunami (Tokyo: Suzuki Research Foundation), p. 152,21 Script: Newari Sizer 89 leaves, 6 lines per leaf Material: ink on paper We were provided with a microfilm copy of this manuscript from the owner, Tokyo University. The condition of the photocopy was excellent and showed a clean careful hand; since it was to this copy that we first turned to deter- mine a character, we call it "A." Its Sanskrit, however, is no less corrupt than that of the other manuscripts. 2. Ms. Be Date copied: 173? Place copiedt Nepal Scripts New4ri Size: 69 leaves, 9 lines per leaf Material: ink on paper This Ms, is in a Nepalese collection which has been photo- copied by the Institute for Advanced Studies of World Re- ligions, Stony Brook, New York; and the Institute provided us with a microfiche copy. While the condition of the Ms. itself appears to be good or excellent and the hand a careful one, our photocopy had only fair to good resolu- tion. It was interesting for us to have had to work with this Ms, for nearly a half year before receiving the clearer Ms, A, Then we learned what mistakes we were lpata for this Ms. are provided by the source at the head of the photocopy,22 making in our working transcriptions and they were pre- cisely the errors which the scribes themselves had made over the centuries -- loss of subscripts and superscripts, occasional addition of same by “reading” stray marks, con- fusion of p for y, etc. While "B" is our earliest Ms., this fact proved to be of no consequence for accuracy of reading since only a century's priority is involved and all Mss, are very late. 3. Ms. C. Date copied: 1814 Place copied: Nepal Script: Newari Sizer 113 leaves, 6-7 lines per leaf Material: ink on paper A microfilm copy of this Ms., owned by Tokyo University, proved to be clear, But the hand is careless, a fact confessed by the scribe who incorporates into the copy de- vices to indicate that a character should be deleted or adjacent characters reversed; unfortunately, the scribe did not catch all his mistakes. Hardest to work with, the Ms. still showed a Sanskrit no more or less corrupt than the others; it was, however, the only copy that was damaged, recorded in Notes to the edition as "missing Secondary materials for our Sanskrit edition were Tibetan translations which we characterize as follows.23 1. Translation of the Samputa Tantra, Yah daz par sbyor ba Zes bya ba'i rgyud chen po, Sources Tibetan Buddhist Canon, bka' 'gyur section Fditions Japanese Photographic Edition of the Peking Edition (15th century), 20th century Sizet 35 pages, 84 leaves, 8 lines per leaf Material: photocopy of woodblock print on paper Our mentor, Professor Alex Wayman, provided us with a xerogzraphic copy which was clear and which, despite var- ious photographic processes intervening, revealed the careful print of the original. ‘The Tibetan was classi- cal and relatively free of error; the material is des- ignated "Tib." in the edition. 2, Translation of the Ratnam], Rin chen phreh ba, a commentary on the Samputa Tantra by one Stravajra who was introduced above, Source: Tibetan Buddhist Canon, bstan ‘gyur section Edition: Japanese Photographic Edition of the Peking Edition (15th c.), 20th c. Sizer 47 pages, 235 leaves, 8 lines per leaf Material: photocopy of woodblock print on paper The Institute for Advanced Studies of World Religions, Stony Brook, New York, provided a xerographic copy which had only fair to good resolution: we have the impression that this condition was in part due to the Japanese Edition itself which seems to have prepared the bstan 'gyur24 section of the Canon with less care. Whatever the case, it meant that parts of this source were unreadable, It may be noted that we have made use of the smallest of the three commentaries on the Samputa: by comparison, the commentary by Indrabhiti is 104 pages, that by Abhayakar- agupta is 146 pp. While we do not doubt that the larger works will someday prove the most valuable for understand- ing the Samputa, the smaller and more direct commentary was sufficiently challenging to the present level of our skills, The source is designated "Comm." in the edition. As indicated by the data, all Sanskrit copies were written in the Newari script. Since this was not the script in which we were trained, our initial task upon procuring the manuscripts was to establish the syllabus. For this, the "Table of Scripts" found in George's edition of the Candamaharogana Tantra was most useful; and we were able to determine that our individual characters fell within the range of possibilities found in different Newari manuscripts correlated there.+ The same was not true for the conjunct consonants. Not only did our own conjuncts differ from those presented by George, they differed among our manuscripts and even within any one copys the variation was such that one could find different formations within \oendamah@rogana Tantra, pp. 88-95, There, one will find as well a bibliography on the Newari scripts unfor- tunately, the important entries were Indian and not avail- able to us.25 the same line. There was also a variety of devices em- ployed by the scribes -- especially the scribe or scribes of Ms, C, -- to correct mistakes without erasures to indicate deletion, insertion, reversal of characters. The scribe of Ms. A. may have employed the Visarza as a separator of phrases within the line, but the use is in- consistent and could not be distinguished from corrupt grammatical use of the Visarga which was frequent in all manuscripts. Since paleography does have a bearing upon the nature of corruption, we list here those individual characters in our manuscripts which were inherently diffi- cult to distinguisht 1. Vowels va ve “2-0 uF (no distinction) 2. Consonants ce b v (bd, v no distinction) n= te nor poy ba oh As for the Tibetan materials, the script was classical and only the following characters were inherently diffi- cult to distinguish: Pp ph b26 Judged by the standard of classical Sanskrit or- thography, grammar, and syntax, our manuscripts were extremely corrupt. Corruptions appeared on the average of 3/line of 16 syllables which meant that some lines showed every word to be corrupt; this is comparable to the order of corruption found in Tsuda's edition of the Samvarodaya Tantra.4 It is more than the average of 1/line recorded in Snellgrove's edition of the Hevajra, but Snellerove has not recorded all variants.” All Mss. were equally corrupt and significant patterns did not emerge; for much of chapter two, however, the corruptions of Mss, A, and C, tended to agree against the reading of B, With this much error in our copies, agreement among all Mss, carried less weight than one usually wishes to give such a reading; but often this meant unanimity in error. We record here those features of deviation from the standard Sanskrit which were present in high frequency: the list is by no means completes 1. Loss All possibilities discovered with high frequency =- loss of subscripts, superscripts, letters, words, etc. The loss of final nasal and Anusvara tsee the Sanskrit edition in the Samvarodaya Tantra. See the Sanskrit edition in the Hevajra Tantra,27 and loss of final Visarga were especially troublesome, 2. Addition These corruptions tended to be on the order of repetition of words or phrases; Ms. A. appeared to be more culpable in this regard. 3. Confusion of vowels a for a o for & a for e @ for o e for o + Confusion of consonants © for v = for n, t interchange r,n interchange Pp» y interchange sibilant interchange 5. Double for single consonant kk for kk ee for £ tt for t mm for m vw for v28 6. Single for double consonants efor 11 fee for (tt Dental for cerebral consonant t for t a@ for a n for n 8, Final nasal deviation “mm interchange mm for m nah for By comparison with this order of corruption, the Tibetan material and especially Tib, was relatively free of error. But corruptions of all kinds do occur and are discussed in the apparatus. The most frequent were those most ex- pected: loss of superscript or subscripts p , b interchange. Since the condition of our materials challenges the attempt to edit, we wish to enter here some observations on the procedures involved, Snellgrove broaches the sub- ject in his edition of the Hevaira Tantra where he pre- sents first of all the usual procedure which he calls "orthodox." At the outset, a criterion for accuracy is assumed; the original text or autograph is understood to have been written in Sanskrit according to standard rules. Then, the Miss. are collated to allow for the choice of a lHevajra Tantra, 21 vii-x.29 correct reading or the restoration of a correct reading in the event that all Mss. are corrupt; the variants are recorded. In this way, the editor constructs an accurate basis for translation into another language. He or she may, of course, refer to secondary materials, such as translations or commentaries, to aid the choice of reading. In the actual procedure of editing the Hevajra, however, Snellgrove "reversed" what has just been described. He confides: “Indeed it must be confessed that the general method has been to first ascertain the intended sense of the text and then edit the manuscripts accordingly." This can mean nothing less than the curious circumstance that an authoritative translation was reached without an accurate base. But there was no sleight of hand involved: Snellgrove simply translated into English the Tibetan trans- lation -- "the most reliable version" -- with the aid of commentaries. ‘Then, for some reason that escapes us, he returned to the Mss, and edited them even though this edi- tion would serve no purpose, His editing consisted of correcting the readings that were clearly "impossible" given the translation but leaving the remainder of readings untouched (remainder of one or more liss.?), recording some variants but not the “useless scribal blunders," Needless to say, Snellgrove's "unorthodox" procedure has come under fires but he has made an initial assumption which does lead logically to what he has actually done, Characterizing the lipid., ps v:30 Hevaira, he states: More than a hundred lines are quite irregular, and although they clearly represent Slokas of a kind, it is impossible to see how many of them can ever have been anything but irregular, Thus where there is a choice of reading, the original one is by no means necessarily the one that would permit correct scansion. Likewise, in the case of grammar and syn- tax, there seems to’be complete carelessness in the matter of endings and irregularities of a kind that would be ingufficintly explained by the ignorance of scribes. He assumes that the autograph is corrupt, and he loses the criterion for accuracy. Snellgrove can no longer choose one Sanskrit reading over another, and he is forced to turn to secondary materials since an English translation is still desired. In his remarks on editing the Sanvarodaya Tantra, Tsuda criticizes Snellgrove for having circumvented the editing process and for having relied excessively upon the Tibetan materials.” But Tsuda has not lost his criterion for accuracy. He, too, assumes that the original text of the Samvarodaya or any tantra was "imperfect," yet Tsuda hypothetically presupposes the “intention of the author" to write good Sanskrit. While we think Tsuda would have been hard pressed to assume anything else -- the "author" would not have intended to write bad Sanskrit -- the most lipid., p. ix. ?samvarodaya Tantra, pp, 6-16, In a review article, A. Wayman" has also been critical of Snellgrove's statement of his procedure if not his actual work. He states: "Thus, an editor of a Buddhist Sanskrit manuscript uses the Tibe- tan translation for predicting the words and syntax of the31 interesting point here is Tsuda's presupposition of an "author," a point that is not discussed. At any rate, this author with all his good intention produced a work which did not follow the classical Sanskrit rules. It happened, hypothetically, in the following way: The author intended to write tne Samvarodaya Tantra in grammatically correct Sanskrit, But, when he felt difficulty in establishing a correct meter, he gave priority to the meter, especially to the fifth, sixth and seventh syllables (or more ex- actly, the fourth, the third and the second sylla- bles from the last, respectively) of each pada of Sloka, and consequently, introduced various kinds of grammatical distortion, Tsuda suggests that the distortion thus produced must have been within the acceptable range of possibilities for Sanskrit literature at the time of composition. With this criterion in hand, the editor can now collate his Sanskrit Mss., choose the correct reading ~~ but permit distortions within certain syllables of a line written in verse -- record all variants, and realize an accurate base for translation into another language. The procedure is really quite “orthodox,” and the Tibetan materials are given their proper secondary function to aid in the pre- original; and I believe that is a better description of what Snellgrove actually did. That is to say, he some- times gave greater weight to the predictability of the original Sanskrit words on the basis of the Tibetan trans- lation than he gave to the words as he actually found them in the three Mss, of which he made primary use." See the review in Journal of the American Oriental Society 80.2 (1960): 159-162. 1sanvarodaya Tantra, p. 13. Note that there is no criterion for treating the prose.32 diction of Sanskrit words. We judge these discussions to be really quite helpful, While they represent two different points of view on the tasks of the editor, they clarify problems involved and provide guidance for avoiding the pitfalls of working with very corrupt materials, Still, Tsuda is no doubt correct in judging Snellgrove's product to be a translation from the Tibetan and not really an edition of the Sanskrit; Snellgrove, on the other hand, would prob- ably be right in finding Tsuda too reliant upon internal criteria, resting upon a questionable hypothesis concern- ing the Sanskrit text. Both, however, strike us as sitting a bit back from their desks, at least for the duration of the discussions; they sound like those philosophers of history whom the historians ignore, going about their tasks with the requisite skills but also with a lot of common sense, The problems encountered by Snellgrove and Tsuda may certainly have been different from our own, but we found it unnecessary to bring into the editing proce- dure assumptions and hypotheses external to the materials at hand, On the contrary, it seemed to us that the cri- teria for accuracy emerged from these materials, It was clear that the Tibetan translation was trustworthy; its own orthography, grammar, and meter were so regular that one could assume -- from that quality observed -- that care had been taken in the Tibetan translation of the33 Sanskrit text. One could then, like Snellgrove, rightly begin with the secondary material in order to anticipate the Sanskrit line, Anticipating and finding, of course, are two different things; and so in case of difficulty in reconstructing the Sanskrit, one could return to a different sort of secondary material, the commentary, to solve the dispute. Again, the quality of the Tibetan in the commentary made it highly likely that it reflected the Sanskrit, But its trustworthiness was also of another order; namely, that of the guru who is explaining what is supposed to be the meaning of a passage. This is, in our opinion, really the key to tantric studies; no matter how corrupt the Sanskrit or Tibetan texts may be, the range of possibilities for a genuine reading is given by this com- mentary. The dispute resolved, the editor corrects the Sanskrit or, less likely, the Tibetan. In this way, one arrives at the outline of a defensible Sanskrit line and coincidence among the primary and secondary materials. The problems remaining are critical refinements, and the Tibetan materials cannot really be brought to bear upon them: chos in Tib, and Comm, may establish dharma in Sanskrit and even the use of this word as dharmesu, But the Tibetan cannot determine the merit of dharmnesu, For this determination, it is tempting to bring in the external criteria of Buddhist Hybrid Sanskrit worked out so pains- takingly by F. Edgerton. It will be noted that our mostfrequent corruptions were precisely those items which Edgerton lists as features of a very early dialect; to edit them out of existence just might be tantamount to losing the original text. Again, we felt obliged to let the text decide. Among the several Mss, and within any one Ms., there was neither consistency of classical San- skrit forms nor consistency of what has been offered as BHS formation. This, we feel, favors the conservative po- sition of accepting the standard Sanskrit reading. In addition, we think that our account of the literary his- tory of the text allows for a high order of corruption, corruption from faulty hearing as well as eyesight which could produce -mm- for -m- and -esu for -esu. Lest we overcorrect, we did not feel obliged to regularize all gender formations nor did we insist upon the terminal -m when Anusvdra appeared in its stead; finally, we did not manipulate the lines of verse to create a better poetry than we appeared to have.” It should perhaps be noted 1see Franklin Edgerton, Buddhist Hybrid Sanskrit Granmar and Dictionary; 2 vols. (Delhit “Wotilal Banar- sidass, 19705 reprint of 1953 edition), tgagerton questions our thinking here by suggesting that BHS was "modified in the direction of standard San- skrit." While this is certainly a possibility, it intro- @uces so many variables that one is unable to edit; indeed, it might even mean that it is not possible to determine the features of BHS, as Edgerton claims to have done. We should say, however, that the BHS question is open and potentially very important for our own work, See Edgerton, Buddhist Hybrid Sanskrit, 1:4, We must, like Snellgrove, make our own confession here of leaving very much open in our edition the solution35 here that vajra, tattva, and sattva always appeared in our Mss, as vaja, tatva, and satva; we have regularized them without confidence since the consistency of their formations deserves special study, However our procedures are judged, the reader will find all variants and some dis- cussion in the apparatus. We are keenly aware that our work is merely in progress. to problems of meter, Fssentially, where it occurred, it was Sloka; but frequently the Pada reached nine or ten syllables, and occasionally there appears an independent Pada joined only in sense to a regular line, We think it is most likely that mediocre poetical skill is involved in many cases; but we also think that a thorough study of metrical patterns in the Samputa is necessary in the fu- ture. :THE SANPUTA TANTRA SANSKRIT EDITION (Chapter 1) (om)! namo? vajra-3 gakaya’ // evan) may& Srutam® ekasmin samaye’ bhagavan sarva-® 1911 Mss. open the Text with the mantra syllable om. Tib. omits om, Comm, shows no awareness of om, We judge it more likely that om was added as a late gesture of rev- erence than that an early translator would lose a signif: cant opening mantra, Accordingly, we qualify its inclu- sion, Note that Tib, of CMT omits om and George follows All Mss, transliterating the mantra without qualifications the Tib, of HVT also omits om in opposition to All Mss. while Snellgrove fails to treat the line at all in his trans- lation. 2a, vajra dakaya namah 3all Mss. vaja 46, -daxaya 5a, B. evam Sa, Srutan 70, samaya 8a, sarvva37 tathdgatakfyavakeitta(hrdaya)=! vajra-* yosid-3 bhagesu vijahara // tatra khalu bhagavan affti-* xotiyogiévaramadhye) 6 vajra-® garbham avalokah” smitam akarsit® // 1411 Msg, omit hrdaya. Tib. includes stin po Comm, omits skin po, HVT includes hrdaya and sHin po. GST includes hrdaya, Important witnesses to the contrary, hrdaya enjoys some early testimony and the testimony of other Anuttarayoga class tantras which traditionally are said to begin in the same way, The fourth chapter of the Text commments on the opening sentence (nidana) of all tantras and, significantly, comments on hrdaya. Finally, the symbolic interpretation of the opening forty syllables of the niddna requires hrdaya, a1 Mss. vaja 3a. yosi Ma, 63th 53. madhya aii Mss. vaja 7a11 Mss. avalokkasmitam, Tib. gzigs te ‘dzum pa mdzad. Comm, gzigs in ‘dzum pa mdzad and also gzigs nas ‘dzum’pa mdzad, While the Mss, suggest a Dvandva compound, awkward for translation, the Tibetan witnesses indicate an initial inflected participle, A final Visarga is easily lost in oral transcription. 8a, akarsit38 3 a samanantaram! smite 'smin? vajra-? garbha* utthaya- sand ekamsamS uttardsangan® krtvd daksinam janumandalan prthivyam pratisthdpya? krtafijali-® putottatva bhagavantan? 1911 Mss. samanantara., Tib. ma thag tu. Comm. also reads ma thag tu and explains it as "afterwards" (rjes thags la). While the appearance of a locative absolute here suggests the loss of -e, the line exhibits the tendency to lose Anusvaras an indeclinable form would be more likely to require commentary, 2a, C, smitesmins B, smitesmitesmin, Tib. for the whole phrase reads 'dzum pa mdzad ma thag tu de‘i tshe. While B, obviously repeats, All Mss, raise the possibility of a BHS locative of smita-; in fact, Edgerton criticizes editors who make our correction "as if the pronoun asmin were present, rather than a case ending." (Edg., 8.70) Tib, makes it clear, however, that a demonstrative pronoun is present, The pronoun may be part of a locative absolute, but Tib, reads it as a locative of time for what follows. 3a1 Mss. vaja 4c, -gabha 5a, ekasam 6s11 Mss, uttarasahga. The loss of Anusvara is frequent in transcription, all Mss, pratisthapya 8c, wrtamjali °c, bhagavantammetad39 etad avocat // Srotum icchami jfdnendra! sarva-? tantranidanakan / rahasyan samputodbhittam? laksanam* // bhagavan Sha // aho vajra~5 garbha sddhu sadhu mahakrpa® sidhu sdhu maha? bodhisattva® sadhu sidhu gundkara? // 1a, jflamendrah 2a, 0. sarwa 38, samputodbhittams C. samputodbhittam “a1. Mss, laksilaksanasamputam, Tib.mtshan Rid, Comm, mtshan Aid. The extent of correction might suggest excessive reliance on Tibetan materials; but the weight of these materials here is actually due to internal consider- ations, When the Great Bodhisattvas repeat Vajragarbha's request word for word below, only laksana is used; when the Bhagavat explains word for word, again only laksana is used. Tib, in both cases below reads mtshan Aid, While the form -udbhittam in the original request is repeated below as -ud- bhava, we judge the change of an order different from that required to support All Mss. against lakgana. Finally, it remains for us to account for the corrup- tion, The original laksana must have been subject to rep- etition in some way: a mere lengthening of an internal vowel produces a compound and the addition of samputa (or possibly samyuta at some stage) explains the compound. There might even have been an attempt at meter involved since the un- corrected line displays twenty-four syllables. 5a11 Mss, vaja Sq, mahBkerpah 7a, B. omit mahd-. Tid, chen po. &a11 Mss, -bodhisatva °3, C. gundkarah40 yad rahasyam sarva tantregu tat sarva prechate-) echaya? // atha te vajra-3 garbhapramukh&h* mahabodhisattvah> prahargotphullalocanah® prechantIha svasamdehin’ prani- patya8muhurmuhuh? // sarvatantram!? yim ucyate!! nidanam tu katham bhavet / 14, B, prechya 2a, C, tetvayds B. tasyayd. Tib. ‘dod pas. 3all Mss. vaja- 48, pramukha; C, pramukho 53, C, -bodhisatvahs A, -bodhisatvamah 63, prahargohtphullalocan&h: C, prahargotphulavada (missing) ° : 7a, samdeh&ts B, sadehanay C, samhon, Tib. rah gi the tshom, Lack of a case ending in Tib, points to accus- ative case in Skt. ®4, Cc, pranipatya 94, muhumuhuh 103, -tantra, There is the possibility that uninflect- ed forms should be accepted here given the context of ex- plaining terms. Any one Ms., however, shows variety in this regard and the weight of this section is on inflection, The singular number is acceptable here in the sense of "every tantra." "a, ucyantehAL rahasyo ‘tra! kim? ucyeta? samputodbhavan’ kathan? nama’ // laksanam? tatra katham bhavet // bhagavan aha // sarva® ca te tantrag? ca sarva-!9 tantran!? 1,, rahasyetha: B. rahasye ‘thas C. rahasya ‘tha. Tid, ‘dia gsan ba, Comm, gah la gsan ba. While the Mss. suggest atha as part of the solution here, it lacks the locative nuance suggested by Tibetan materials. ‘The weak- ness of these materials -- Tib, points to atra while Comm, points to yatra -- is offset by the appearance in the same line of the locative particle tatra translated by Tib, de la. A similar yet different word may then be signaled here by Tid, 'di la, which Comm, corrupts, Internal consideration also allows rahasya in the nominative singular masculine, an inflection which appears below, The corruption then amounts to the easy confusion of -o and -e and frequent loss of sub- script -ry the gain of aspiration is possible in oral trans- seription. 20, kim is missing. 3a, ucyetah; C, (u-missing)cyate. Tib. gsuis. A form of the same verb is translated immediately above as brjod; the change in translation supports a change in form, 4931 Mss. samputodbhava, Tib. yah dag sbyor byuh, Note that Vajragarbha's original request reads samputodbhitam translated yah dag par sbyor ba las byun ba, 5c. katham 6c, nam 7a, laksanamahs C. lakgana 84, C, sarvva. The uninflected form is acceptable given the context of explaining the first member of a com- pound, 93, c. tamtras 104, c, sarva- Ma, -tantras C. tamtrah42 is sarval-tantraéabdena? sami jadayas? tes&m nid@nam* phita- niScitam ityarthah / hariharahiranya-> garbha-© éravaka-” pratyekabuddhanam agocaratvad rahasyam / samputam prajfio- payatmakan® tantrodbhavah? samputah’ 10 sandpattiré! ityar- thah / udbhava utpattin!? /evambhiitam sthira-13 calatmaka-+ 10g, 115, 12g 134, hy sarvva; C, sa(missing) sabdena ~Edayahs; C, -adayah nidana hiramnya- -garbhah Sravakah pra jfapayatmakam; C, prajfopayanmakam tantrodbhava; C, tantrobhavah samputah C, sam@dhipattir utpatih sthila-; C, thira ~caldtmakah; C, -cardtmaka43 (sarvabhava)-!svabhavatmakam’ / lakganam ityanena laksyate3// 6 gapaena? athava sarva-" tantranidana-5 samputa- vajrasattvo® ‘bhidhTyate? / rahasya ityanena 1° upadesika- mantroddharo! mandaleya-!? devatady-13 abhisekalakganagea // prajfopayStmakam tantram tan! me'S nigaditam!® émnu / 14, C, sarvvabhavas B, sarvabhiiva, Tib. omits, Comm, omits, Lacking Tibetan witnesses, the compound probably represents a repetition of svabhava and subsequent altera~ tion of sva- to sarva -s accordingly, its presence is qual- ified, 23, svabhitmakam 3a, laksyete // ityanena lakganam) B, laksyate ity- gnena laksanams C. lakgate / ityanena lakganam, “Tib, mtshan Rid ces bya ba ni ‘dis mtson par byed pa, The major corrup- tion or word order here is due to confusion of similar words and due to corrupt punctuation, Ma, Cc. sarvva 5c, nidanam 6, samputa 7, sabdena 8 ‘All Mss, vajasatvo °3, phidhiyatos C. bhidhiyete 10,, B, rahagyetyanenai ©, rahasyatenena, Double sam- ahi is the Corruption here: rahasya iti to rahasyeti. 14g, mantroddhara 124, 135 mandale-; B, mandalaya-; C, mandareya. devatay- 4a, BL tat 154, ma 164, B, nigaditah4a 1 ZGnyatam vicintya? malam? praksflya prathamam’ dehinam // ripadhatviti’ éinyanan Sabda® tathaiva kerayet / 9 rasa! tathaivalt gandha-? anatviti® Sinyanan KGrayet // sparga-!? gnatvitil3 Stnyanant+ manas!> tathaiva Karayet // 16 18, prathamaniinyatam 2a, vicintyahs C, vicitya 3a, malas C, mara 4au1 Mss, in this section read dhatu without inflec- tion before iti. 5a, stinyanam; B, Stiny&: C, étinyam, Tid. ston pa yi. Regular meter is served by genitive plural. gabdans C, sabdam, Lack of inflection here par- allels -dhatviti in'the same line. A. gandha B. ahatvi 94, siiny&nZmah; C, stnyandn Cc, rasam 113, tagcaiva 12¢, sparsa 13g, -anati ‘A. slinyandins C. stinyandin 15¢, manam 16431 Mss, tasyaiva. Tib. de Rid. This is obviously a corruption of tathaiva translated de Aid consistently in this section,45 vajragarbha uvaca! // cakgur-? atmeti? Stnyanam’ madhye kathan? vi- jfanam bhavet / Srot&tmeti Sinyanan® madhye” vi jfdnam® katham bhavet // ghrandtmeti Stnyanan? madhye vi jtanam!° katham Dhavet / jihvatmeti Stnyanan'! madhye vijfidnam katham bhavet // Kayatmeti Stnyanan!? madhyet? vijfanan'* katham bhavet / 1,11 Mss. vajagarbha uvdca, After the connecting phrase, A. repeats the entire preceding section beginning with riipadhatviti. 2411 Mss. caksur- is being treated as an uninflected form in compound parallel to grammatical structures above. This serves as the grammatical pattern for what follows. 3c, -anmeti. 4g, ginyan&; C. siinyandn 53, katha 64, stinyinam; B, Sirmy’nB; C, siinyann 73, madhya 8 B, vi jfiana sinya(missing)46 manobahih! étinyanan® madhye vi jfdnam? katham bhavet // 6 5 ca na Sabdo® na tasmin nasti‘ riipan) na dra Srotaro? / na gandho® napi? ghrata na raso n&pi rasakahl°// 12 na sparée!! napi sprasta ca’? na cittan!? napi cintakant* // 14, -cahih ?4, C, siinyanain 3c, missing _ 4c, tasmndsti. The passage appears in HVT (1.5.1): nsti_ripam na drast& ca na fabdo napi Srota ca // na gan- dho napi ghrata ca na raso napi rasakah // na spar$o napi spragta ca na cittam napi caittikam // 5c, ripan 63, Zabdahs C, gabdam 73, Zotaro, Tib thos pa po, HVT (1.5.1) Srota ca. The inflection accepted here and witnessed by All Mss. ap- pears in Skt, as nominative plural of -r stem, This may represent a confusion of number acceptable to BHS but is more likely a BHS nominative singular of -r stem specifical- ly noted by Edgerton as derived from the Skt, accusative singular -aram, (Edg., 13.19) The acceptability of our form seems as likely as the corruption of ca into -ro as HV? suggests. 80, ganaha 9a, napi 104, rasaka; C. rasakah 11g 224, na sparéa nd- is missing. cah 139, citram 14, ‘All Mss. citrikam. ib, for the Pada sems med sems las byui ba'an med. HVT caittikam, translated sems las47 bhagavan aha // ” tattvan® yathd margam? advayam dvayavarjitan’ // 5 ? tate “ rahasyam sarva-° puddhanam? aktSasadrgam tatha / Srnu apratarkam avi fleyan® durbodhyam tarkikais éravaka na prajananti!® ajfianatamasa vrtah!t // vasaninta-!2 nayam jXinam’? pratyekabuddhanirnitam!* / byun ba. The necessity of a word for "thought" and a word for "thinker" is the stable aspect of an otherwise problem- atic Pada, We have chosen cintaka as an acceptable word for "thinker" and as a form easily corrupted to citrika, What this apparently means, however, is that the Tib, translation is wrong: it reflects caittika which in fact we find in Snell- grove's edition of HVT, But caittika cannot be translated "thinker," a fact which Snellgrove happily ignores. 13, gunya 24, tatvas B,C, tatvam 3aa1 Mss. marggam ‘A, dvayavarjitas Bedvayarjitam: C, dvayavarjitin 5a, 3, apratarkkam; ©, missing ‘A, B, avijflayam; C,(missing)vijfayam, The vowels e and a are easily confused, °3, tarkkikais ‘A, C, sarvva ‘A, buddhana; B, buddhamna; C, budhanan prajdnati; C, praja(missing) vrte B. casana- 13,, jflana ‘A, C. nirmmitans B, nirmmita48 tepi sarve! na jananti rahasyam buddha-* gocaram? // samsrarnava-* ghoranan? utttma-® gatacetasam’ / madhye vartita-° dehanam? uttTrna-1° 1aksa ucyate // lakgalakganalaksainan!! vijana-!? jflanat? cetasan!* / jfffnena jfeyam!5 aioxe!® jHeyandm gatim Tksayet!? // 14, B. sarwe 20, vu(missing) 3a, gacaram 43, sasir@rnave; C, sasrirnava 53, ghorananm; C. ghorénaimn 6,, C. urttima 7c, cetash 8a11 Mes, varttita °,, dehandmahm; B, C, dehanginm 104) urttirma 12), 1aks@laksanah laksSnam: B. lgks@lakganakganam c. laks@lakganalaksanai. tid. mtshan Aid mtshan gZi mtshon bar byed. Comm, explains three words: mtshon bya, mtshon byed, mtshan flid., The form laksalaksana was encountered above where it was judged to be a corruption by way of repe~ tition of the single word laksana. Here, the corrupt form must contain two words to provide a phrase with three words signaled by Tibetan materials. The corruption, then, amounts to the lengthening of an internal vowel. 12,11 Mss. vijNanam, Given the exceptional corruption of the line, the agreement of Mss. here carries little weight. 3B, omits. C. gata. Me, cetasa 15,11 wss. jfayam, See Note 12 above. 16,4, Blokkas B, dmlokkaAg gattksana-! cetas tu yathi® svecchaidi-3 gamyatan/ sahasr&nekadha> yog’ plrva-? janma-® gati-? gatan // (1aksanah)?° ginye!! sameintya!? pirva-13 1akganal+ uktitantS / Siinyaksetradi-?® dehasya bijam vapayatil? budaniman!®// 170, Tesaye 1h, gatiksanas C, gatimksana 70, jatha 3g, svacchadi ‘a, ganyatims B. gamyatd; C, gannyatén, While -an for -%h is not a frequent corruption, it does occur; and -& for -%h is frequent. 5p, -anekadha Sq11 Mss. yogT. Tid omits, The line is doubtful; and Tib may also be corrupt, The translation for yogi which is omitted here appears transliterated yo gis in the line fol- lowing, Since both lines in Skt, and Tib, show regular meter and can be translated, more materials are needed to deter- mine a strong reading. 7a, B. pirwa 83, Cc, jatma 93, gatim 1,11 Mss. samat@m, ‘ib, mtshan #id. The correction boldly relies upon the Tibetan but is supported by the sense of the remainder of the line: two forms of laksana are im- plied, The nominative singular here accommodates a nomina- tive absolute structure also implied by the line, See, however, Note 6 above. 146, gtnya 124, sameintyah C, samoitya 13¢, purvva 14g, ralaksana 15a, uktita50 nagi-! suéirad” vinirgatam virajam tat prakirtitan?/ bodhicittam’ prabhisvaram? Suddha-© ’ samnibhan® // sphatika- pafica-” jfi@namayam tattvam!? sargapa-!! phata-!? matrakam / 16q11 Mss, keatradi- Edgerton lists the uncorrected form as a BHS alternatives we judge it just as likely that our Mss, have confused vowels a and e, a frequent corruption, 17q, bijapahyatus B. bIjapayantus C, bi japayatu. Tid, sa bon gdab. Comm, sa bon gdab, A form of the verb vap- is anticipated by Tib, but pat- seems more likely with ac- cusative plural feminine of bIja. Our understanding of the meaning in this context, however, requires a singular form of bija and suggests in turn that bIja- reflects the loss of initial v- of a causative form of vap-, the expected verb. This simple loss of a consonant may then have led to the other corruptions here, 185, character undetermined 14, nabhts B, nddis C, nadt 2B éugirad; C. susirad. Tib, mdzes spyi. 3411 Mss. prakirtitam ‘a, vodhicittamahs B, C, bodhicitta °,, prabh&svaramah 6c. suddha 7a, C, sphatika 83, samnibhah 94, paca 10,, tatvay B, C, tatvam 113, c, sarsapas 12, phara51 2 avyakta-3 vyakta-* tasya madhye! sthitam devam’ rapid // ardha-6 m&tram? param sitkgmam® bindu-9 rifpam manonayan / nrd-?0 madnye vasate nityam jyoti-'? varno maha- dyutinl? // dvadagantan navanta$ c&-13 pada-!* talamastakam / 13, madhyas C. madhe 2a, devah m- 3a, avyakta Mo, vakta 5a, ripinams B, C, riipinam, Tib, rah béin can. A form of rUpin is required and agreement with devam points to accusative neuter Note, however, that meter is thereby made irregular, Edg. does not list rUpinam as a possible form in BHS, ®a, arddha: B, C, addha 2, 8 A, mitra ‘A, C, Suksmams B, Suksya, Tib. phra. 9a, bimau 1,11 Mss. hrt- 144, jyo 12g, ayutis C. dyutim 134, navantageah; B. navantatvas C. navantasya. Note that our correction still permits two genders for -anta in the same line, an acceptable level of irregularity. 1411 Mss, apada, Tid. rkah...med par, The obvious short vowel required here has been corrupted by way of, samdhi with a final short a preceding, e.g. C, -tasya Apada-. See Note above,52 tantureko vinirgatya! na@bhimadhye vyavasthitah // paficamt-” kala-3 n@tras tu ndgendrakrtivistarah / s& kalapidca hitva tu6 vajra-7 madnye® vinirgata? // yoni-!0 madhyet! sthitam bijam!? dharmadnatu-13 araviketant* / kramasamcalanam!> tasya!® navadvaregu!? sarvadat® // 14, B, vinirgattya 2a, paficama- 3c, kara Cc, matram 5c, xarapi ®,. tun all Mss. vaja 85. madhya 93, Cc, vinirggat® 10g, 141g, 124, yoni madhya bijam 134, ¢, dharmmadhatu -krtamah 15¢, samcaranan 16,, t(missing) 17%, B, dvéllegu 18 ‘A, C, sarvvada53 agnibrahma(randhram)! tatha? // prthividvayabi jasya cakgus3 tasyaiva yojayet / viyuétinyaai-” vtjasya> nfstkarnidicetast // amrtambusubt jasya jihvendriya-©° prabhur Tévarah? / griva mohabi janan® pahubhyam klefatas tatna?// ca1ita!? hrdaye!! aeSesut? pranidhyam!3 n&bhimil- ayont / 1411 Mss, brahmamidam. Tib. tshahs pa'i dios. The reading ~idam finds no parallel in Tid, where also we would expect tshafs pati bu ga for our qualified correction. We suggest a major corruption but one within the probability for this Texts -idam from -chidram is possible; -idam from -ran- dhram seems as likely for oral transcription and may repre- sent a gradual process of corruption not easily traced. The reading drios in Tib, points to Skt, ripa or maya but also to milla; below we find nabhimila at the "navel" orifice. Our solution is tentative, 24. omits. Note that the line contains only one Pada. 3c. caksu “au. uss, Stny8di, Tid, stoh sogs. The -adi here and elsewhere appears as an unusual sign of the plural, See also karnadi in this line. 2c, nissing ®a, 3, jihvendrt; C. jihvendri, ib. 1ce // dbah por. Since ya'is'easily confused with pa in ovr script, it is likely that ya was absorbed by the following prabhur. Tib, aban po is the standard translation for indriya. ’3, révaramah ‘A, DIjanamah c. missing. C, missing. 144, praaya 124, fesuh54 ahgagtakena bIjanim! ahgastam? dharayed? vidnina4// vyapt5 vyptam jagat sarvan® 8 sthavaradyam sajahgamam / Bdhdram? bhavate® tasya brahmi sasurasuraih // bhavanam bhagam ityZhur? yatra samealate prabhuh!© / karmakarma!! phavet!? tasya yavad!3 dene vyavasthitah// kurute sarva-!* yarminil5 gupnanilS yadubnanil? va / 13411 Mss. p&nibhyam. ib. phyugs bdag corrected to phyugs dag. Comm, phywgs. Loss of subscript -r is frequent. C. nifrayo 1g, vijanaims C. bY jananm- 7c, agasta 3c, aharaye A. vidhi 5c, the following thirty lines, from vypi to and in- cluding bhedanaih, are missing. B. sarvva 7q, Sahdlam 'B. Dhavete A. -Bhu A. prabhu ‘A, B. karmmkarmma B. bhavat 1p, yanad B, sarvva karnmnit B, karmmani 'B. Subhanya omits va.55 yogas tu samat& prokt@ ptjanam! phavanam bhavet // karma-? deham yada? bhagnam t&dréo devatd bhavet / svaSaktis tu tada tasya yena vyaptam sthiram calam // varnam tasya vijaniyad akaSasadréan* matam / nirvane tu sthito vira nirlepa-5 malavarjita iti // n&itaram bhaginin® caiva? duhitaram® pandhavin? tathd brahmanim!® kgatriyanim!! caival? vai syakan!3 Staranin!* tatna // 15, pinjanam, Note that Tib, translates rab du sbyor ba which anticipates prayogas perhaps this is a translator's gloss on the meaning of pilja. 2a, By karmma~ 35, yado 'B. sagam 5a, nirliepas B. nillepa ’B, bhagini a caivah Sa, 3, auhitam, Edg.(13,10) lists this as a BHS in- flection for -r stemj m&tr in the same line, however, receives a standard Skt. inflection as do other terms in the series. ‘Thus, no internal criterion emerges in support of the Mss. as the earlier reading while it can be argued that ~am re- flects a late attempt to regularize meter. At best, the grammar of the uncorrected line suggests a broad range of inflection possibilities, including standard Skt, and BHS, put does not suggest a solution to the question of priority. 93, bamahavin 103, prahmanT 114, xsatrin?; B. ksatrinin 12, caivah 13, caigikams B, vaiseikan 14,, Sidrininy B. stdrininrajakim natikim! caiva dombim? cand&linin3 tatha / prajtopaya- viahgnena> pijayet tattva-° vatsalah?// sevitavya® prayatnena? yathd bhedo na jayate / agupte kriyate duhkham vyada-*° cauradi-!! phiicaraih// mudr paftca-!? yiana prokt®h kulabhedena bheditah / brahmant!3 dvi jakulaja sf ca tathigatal4 mata // ta, natixan 2a, dombImah; B, dombT 3a, candalinin 4owenty-nine of the following forty-two lines, the remainder of the chapter, are found in KV? 1,5; three addi- tional lines are related to that reference. Significant agreements or disagreements with Snellgrove's edition will be noted for purposes of comparison, See Notes to Tib, edi- tion. 5,, vidh@inenah 4,3, tatva-. HVT, tattva- 7q11 Mss. vatsalah. Tib. uncorrected rig pas, Comm, rigs pas. HVE, vatsalahy rig pas, Tib, and HV? Tibetan point to some form of vid-, corrupted to a form beginning vat-, Comm, however, supports the Mss, and indicates a corruption of Tib, which we correct to rigs pas. Snellgrove shows no awareness of the problen. 83, sevisya 94, prayetvenah 10,, B, vyada uve caurdenis ...me yis 125, paca 135, brahmant Wa, tatnagata 566 ampta-° vajreti? kathyate // vaigya® gop&lika caiva sf karma-? kulika mata / Siarint!° vrsani!! caival? mahavairocani mata // nati padmakulT caiva rajakT karma-1 iu1t5 tatnal6/ 14, B, ksatrinT 2a, otra 3a, omits second Pada here but includes it five lines below, Tib, supports the reading of B, here and below; the meaning of the passage also supports B, 4a, -cchidramdiy A below (See Note 3 above) ~cchidradi. Tib, zla sogs. 5a, below (See Note 3 above) ,kauli, ‘A. 8H ‘mitar B, amita 7a, BL vajeti ‘A. vaisads B, vaigikT 93, karma A. siidrints By sidrT 113, vrsadhT ‘A. caivah 134, nati ‘A, B. karmma 15q, kaulike ‘A. omits58 dombt*vajra-? KulT3 khyata ratna’ candalini> jfeya // pafleamudra tu nigeitaS // tathagatanam’ xuian® caitat? samksepend-10 bhiahi- yate / tathatayam gatah Srimdn!! agatagca tathaiva ca // anay@ prajflaya yuktya!? tathdgato 'phidhTyate!3 // na eure / pageat!> trividhatam yati kdyavakeittabhedanain // kulam paficavidham proktam anantam éatad! ‘Ay B, dombi ‘Ay B, vaja~ Pa, kuli ‘A, ratn, A, adds the Pada missing five lines aboves see Note 3 on preceding page. 5a, varnalinT Suve yinigcitah, Snellgrove edits for the plural form of the meaning, We accept the singular here and following in a plural sense. 7 8 94, caitals 3B. caitamt, The corrected singular is translated plural by Tib, ‘di rnams; this is strong evidence that the singular forms in this section actually do carry a plural sense, See Translation. 10, A, tathagatyam ‘A. kulami B. saksepena~ Mal gran 123) yuk 134, B, omit Avagraha, easily lost in transcription. ae B, satatha 153, pafean59 kuldnim paflca-! pnittanam patleaskandha-” svarpingm / vajra-? ratnapadmamanidharanam (prastti)* xu1gni // nsti bhdvako? na bhavyo® ‘sti? rasti mantro na ca devata / tigthato® mantradevau ca nigprapaiica-? svabhavatah // 11 nogharatndrolikasattvikaint2/ akgobhya-10 vairocana- brahma vignubt? givah!* sarvo vibuddhas tattvam!5 ueyate // 43, paca- 2 ‘Ay -skamdha 3aai Mss. vaja 45, prasphtis C, prasbhitti, Tib, rim pa. Comm, suggests lam, The acceptance of Ms, A, is highly tentative given the range of disagreement in our materials. 5, 6 721 Mss, omit Avagraha, Bag, lists the omission as a feature of BHS; we judge it just as likely a corruption during oral transmission, C, bhava(missing) A. bhavya 8a, C. tigthetaus B, tigthatan, Tb, yah dag gnas. HVT samstitau, Tib, suggests the form edited by Snellgrove. We judge a similar correction for our Mss. to be too ex- tensive and correct for a form easily corrupted by the addi- tion of a superscript, ‘The purpose of the addition probably was a false attempt for agreement, 93, Cc, nihprapamca 104, a1 akgobhye ‘A, vairocanah; C, vairocano 2, 1 ‘Ay 13.) 14, C, sdtvikaih: B, sasikaih, HVT satvikah. vignuh ‘A, omits60 brahma nivettato buddho vigandd! vignur ucyate / 5 tmani sthitah// satsukhatvena tattvam® (tad)? vibuddho bodhandd rateh® / dehe sambhavat?: Sivan?sad® sukalyanat? sarvah’ sarvi tyasmad devateti nigadyate // 15a11 uss. tatvam, HV? tattvam, 14, visania;B, C, visant, The confusion of sibilants is frequent and unpredictable. 20, five 33, sukalyat 43, c, sarvvah 53, sarvva- 6,11 Mss. tatva 7, jos B, C. GAB, Tid. de. HVT ca; de. Tibetan materials point to 4 demonstrative, but the corruption is not easily traced. We, therefore, qualify the correction. MW indicates tattvajfa'to be an epithet of a Brahmans if such a form were to come easily to mind upon hearing tattva-, the corruption might enter in that way. It is not possible to determine the status of ca in Snellgrove's edition; but it is not likely to have been translated de. 5511 Mss. -atah, Tib. deat da. 9 ‘B, C, sambhavanti61 bhago ‘syastiti! (yojyasya)? bhagavan iti kathyate / bhagiins? tu gad-* vidhanyahur aigvaryadi> -guntkhi1an// athav kleéadi-© kam bhagnavan? iti bhagavan // jananT bhanyate prajM& janayanti® janam yatah / bhagin3ti tatha? prajfld vibh@gan darSayed yataht? // ce Mss. sySstTti ‘A, yoyojas B, buddhasya yojay C, yo buddhasya_j Tb, mia'ba' phyir, HV? for the Pada, bhago ‘syastte buddhasya; sahs rgyas 'di la bha ga mia’, Comm, discusses briefly skal ba drug dai ldan pati, Our correction is highly tentative, It is based upon witness in All Mss., Tib,, and Comm, for a word expressing possession. The Skt. asti'may serve this purpose and be indicated by Tib, mia ba! but this would be an unusual translation of asti and would leave the line metrically short. Buddhasya would then reg- ularize the meter but is witnessed by only two Mss, and not at all by Tib,; but HV? materials provide some justification for its inclusion, Our own solution is metrically regular. 33, vhagts 4yaa Mes. gad- Pn, aifcaryyas 0, aigcarya Saaa Mss. kregaai- 7a, bhakambhagnavan Bq, janayamti 4, vhaginTtathd 104, vatah62 rajakI bhanyate! prajMa sattvanan A rafijanad3 yatah / duhit@ bhanyate prajha gunanam’ duhanad yatah // nartakI> phanyate prajfd cafcalatvat mahakrpa® / asparSa bhagavati” kathyate!! // yasmad® gombi? tasnat? pra- japam jalpanam!? axnyStam!3 g1ixaliprajalpanatl / 1, bhavyate: C. bhanyente 2a11 Mss. satvanan Jskt. is translated 'tshod pa carrying the meaning of "cook" but also of "boil" related to the activity of dying, Nevertheless, we might have expected tshos, “dye.” We note this because Tib, adds here the quarter-verse: tso blag (correction of bslag) ma Zes de bZin brjod, as if the meaning of "dyer" were not already covered. HV? Tibetan also adds: gtso blag ma Zes de bfin brjod, a quarter-verse corrupt as it stands certainly but apparently attempting to make the same point, While Sneligrove does not edit correctly nor qualify its place in the Tibetan edition, he is no doubt correct in excluding the passage from the translation, ‘The Skt, materials are regular as they stand; and the addition of Tib, may be a translator's gloss, a feature not absent in our Tib. version, 5 6a, mahdkersa Ta, bhavati ‘All Mss. narttaki 8,, yasyids B, C, jasmia ai Mss, dombt 10, ¢, tasman Mo, -kathyaten 12c, yalpanam 13q11 Mss, akhy&tan 14, ‘A. prajapanat63 mandalam padalekhah! syan? malanad3 mandalam+ ucyate> // karasphoto bhaved® mudr& ahgulya? motanam tathd / tad dhyeyam cintitam® yac ca dhyeyam yasnad9 vicintanam // pitari praptam yat!® saukhyam!! tat sukham bhujyate svayam!? maranam yena sukheneha tat sukham dhyanam ucyate // ityabhi-13 angnabhidheyabodhicittot-!" padaai bhav- and-15tattva-16 prakaranam prathaman // ta, -1exna 2a, syat 3421 Mss. malandt ‘a, mandalan 5a, vadets C. ucyato Sq11 Mss. bhavet 7a, sungulyds B. ahguffjaly&: C, afeuijalyam 84, cimtitan 94, yasmBita: B, snd; C. yasyad 10,11 Mss. yatha. Tid. de yi, Regular meter is also provided by our correction, 115, saikhyan 1243) Mss. svayam 13g, ¢, iti abni- Me, podhi (missing) 15c, pnavana 16.01 Mss. tatva64 (Chapter 2) (ohagavan aha)! // atha saptatrimSad-? bodhipaksixan? -dharman* kathayigyami> // adhyatmakaye banirdha-© kaye? adhy&tmabahirdhe: 1411 Mss, omit, Tib, omits, We are not claiming the phrase to be a part of an original text since the sup- port is lacking. It is added here -- and elsewhere -- in a qualified way to aid the translation, It is also added in the spirit of what the Buddha is said to have announced in the DharmasaheTtisUtra as the style of a sitra: "Men dicants, my Sacred Words (pravacana) must be introduced with the phrase, ‘Thus I have heard on a certain occasion {eyan cae Aoutan_ekacein samaye) "and so ons and, "At intetvals (appropriate)connecting phrases should be in- serted.” Mkhas grub rje's "Fundamentals," p. 55. 2a, C. -trigad 3g, -sayakeikan Ma dharmmam; B. dharmmas C, dharmman 5a, kathayayisyami ®s11 Mss. bahirddh, Unanimity of reading may point to a BHS form although this particular word is not listed in the Edgerton lexicon. Below, however, the form is reg- ular in Ns, C, a fact which weakens a BHS argument, 74, adds bahirddhakaye ®q, B. bahirddnd65 KSye kByanudarét viharatityapi? samprajanan? smptiman viniya loke avidya- daurmanasye / adhy&tma vedana® ba- hirdha? vedana® adhy&tmabahirdna-? vedana!° vedana-11 nudaréi viharatityapil2 samprajanan smptimn vinTya!3 loket” avidya-15 daurmanasye!® / adhyatmadharnesu!? os ’a. 3a. Ma, 5B, cx Anudagt viharatity prasanjanan avidhya; B, C, abhidhya asm vedanah 711 Mss. bahirddha Sa, vedanah. 9911 Mss. bahirddha 104, iy, 124, 13a, 1h, vedanah B, omit vihatflyapit C, viharatisyapi viniya lokeh avidhyas B, C, abhidhy® daurmanasyeh dharmmeguhy B, C, dharmmesu66 1 bahirdhadharmesv-! adhy&tmabahirdha-* dharmesu? dharma-+ nudaréi viharatTtyapi samprajanan smrtim&in® viniya loke avidya-7 daurmanasye® / adhydtma-9 citte bahirdnt-10 citte adhyatmabahirdha-11 citte citténudar$t viharatftyapil2 samprajanan!3 smrtinan vintya! 1oke avidyé-'5 daurman- asyel§ / in&ni catvari smrtyupasthantni // 17 18 anutpannanan!? papaxandm!® axugalanam!9 aharmantim2? 1,, bahirddhadharmmesuhs B. omits; C, bahirddha- dhammaigu 2a11 Mss, bahirdahd 34, dharmmeguh; B, C. dharmmesu “ai. Mss. dharmma- 5a, viharatityapiy B. vihatTtyapi Sq, smptimgnah 7q11 Mss, abhidhy® 8c, daumanasye 9a, omits line to imani catvari. 1G. phiaya 143, pahirddhd; C. bahirdhy® 12¢, viharepati 13¢, samprajana te, viniye 15g, C, abhidhyad 1€y, daumanasye 17,4) 18 anutpannana ‘A. papakrngh67 1 cchandaffjanayati? vyayacchati? viryan? 6 anutpannaya~ BrabhateS / cittam® pragrhnati? samyakpranidadnati® / m0 a1 utpanndnam ppakénam akugalanan? dharndn prahandya- cchandaf janayatit? vyayacchati viryam!3 drabhate / cittam 14 pragrhnatit* samyak-!5 pranidadnatil® / anutpannanan!? 194, akuSelandmahs C, akusarandm A, By dharmnfingm; C, dharmmanan 1a, anutpannah 2a, jenayatih 3a, vyayacchatih ‘A, C. viryya 5a, arabhateh fetta 7a, pragrhn@tiny B, pratigrhn®ti; C. pragrhnati 'B, C, -pranidadhati 9a, akuSalanan 10,, B, dharmnfindm; C. omits 11q, prahGndyah; C, prahandya 124, janayatih 13,, viryyam: ¢, viryyam 14a, pragrhn@tihs B, pratigrhnati; C. pragrhnati 15¢, sammyak- 16 ‘A. -pranidadhatih 174, anutpannandmah68 kuSalanain dharmanamtutpadandya-2 echandaX-3 janayati* 6 pratigrhnati? sam- vylyacchate viryam> @rabhate / cittam prani-® daahati / evam? utpannanam kuSalanant0 dharmanam!? sthitaye!?/ aprameyopayabhavanaparipiiraye!3 punar bhavana- 16 vrddni-14 vaiputye-!5 cchandam!® janayati!? vyayacchatit® 14, aharmmfnamahs B, C, dharmminam 2a, utpldandyahs C, utpadandlya 3c, cchamdaft- aa ~janayatih all Mss, viryya A. cittamah 7a, pratigrhnatin: B, C. pratigrhnati ‘Ay sampani-; C, samprani- 9c, evam 104, kugalanamah B, dharmmandins C, dharnn’ndim 124, sthitayeh 134, paripuraya A. vpddhir® 154, vaipulyahs B, C, vaipulya C. cchadam janayatih ‘A. vyayacchatih69 viryam! gdrabhati / cittam pratiarhnati? sampranidadhati / imini catvari3 samyakprahanani // 6 7 chanda-" sam@ahiprahna-5 samskara-© samanvagatam radhipadam bhavayati® / vivekaniScitam? viragani$citam!? nirodhanigcitam!! vyavasargaparinatam!2 m& mecchando "tilino bhavisyati!3 natipragrhita iti / virya-l4 samadhi- 14, viryyas C. viryya 2a, pratierhntih; B, C, pratigrhn&ti 3a. catvarih “a, C, echanda: B, cchanda, The consonant doubling seems to have derived fran an initial corruption of punctu- ation; Mss, B, C, fail to close the line preceding. 54. pran’nams C, prahdna 6s, skdras C. saskara 7a, samanvagatamah 8a. phavayatih 9,11 Mss. nisrtam, Tib, hes par ‘byuh ba, Tib, def- initely points to our correction which could have been cor- rupted easily in oral transcription. The repeated reading of nisrta in lines following should not be taken as support for the reading but probably as a kind of regularization based upon the initial corruption. 10,, nisrtamah: B, C. nisrtam 114, nisrtamahs B, C. nisrtam 12,, parinatamahs C. parinatan 134, vhavisyatin a,c, virvya70 by = sea? . - o prahaina-! samskdra-° samanvagatam? rddhipSdan’ pnavayati5/ vivekaniécitamS virdganifcitam? nirodhanigcitam® vyava- 10 11. 12 sarga-? parinatam atilinam bhavisyati 15 ma me viryam’ n&tipragehitam itil3 / mimamsa-l4 samadhiprahana-!> sam- sktirasamanvagatam!® rddhipadam bhavayatil? / vivekanigcitam!8 14, prahfnah *o, saskiira 34, samanvagatahm A. -pida 5a, bhavayatih ‘A. nisrtamahy B, C. nisrtam 7,, nisrtamahs By C. nisrtam ‘A. nisrtamahs B, C. nisrtam 93, C. vyavasargea 10), parinatamahs palinatam, C. 114, viryyahs B. viryar C. viryyam 124, phavigyatih: B, bhavisyati 134, pragrhita itis B, natipratierhita iti; C, nata- erhTtan iti 4a, Cc, mimainsa 45a, prahane samanvagatah C, samanvagatam 17q, phavayatin ‘A, nisrtamah; B, C, nisrtam7 virdganifcitam! nirodhanigcitam? vyavasarga-3 parinatan na me mimdinsitilina> bhavisyati® natipragrhiteti? / citta-® sanadhiprahana-? samskara-1° samanvagatam!! raahipadan!? vhavayati!3 / vivekaniscitamt viraganigcitam!5 nirodha- 16 nigcitam!® vyavasarga-17 parinatam!® ma me cittam 1inam bhavisyati!9 natipragrhTtam2? iti / ime catvara2l radhi- 1411 Mss. omit yirdga nigcitam. Tib, ‘dod chags dah bral bas hes par 'byun ba dan, ‘The pattern of the section favors Tib. 2a, nisrtamah; B, C, nisrtam 3921 Mss. vyavasargea +a, parinataman 5a, C, mimame% 'tilina; B, mimams® ‘tind 6a, vhavisyatih ?,, ndtindtipragrhTtd itiy B, npratigrhita itis c. ee iti 5a, cirtta 94, prangnah 10, saskira 114, samanvagatahm; C. samanvagata 12911 Mss. rddhipadam 134, phavayatih 14a, nisrtamah B, C, nisrtam 5,, 16y, nisrtamahy B, C. nisrtam 1%, 18 omits virdganiécitams B, C. viraganisrtan C, vyavasargga ‘A. parinatamah72 pad&h sakamavacarah! // lokikim? samyakdrstim éraddadnati3 svakarma-* vipaka-5 pratisarano bhavati / yad evam karma® karisyami? kalynam® va papakam? val0 tasya karmano!l vipakam prati- vedayigyamil? / sa jivita-13 netor apit4 papakam'Rarmal® na samskarotit? / idam ucyate!® graddhendriyan // 194, bhavisyatih 20a, pragrhitam; B, n&tipratigrhTtam 21¢, catvari 14, -dvacalamahs B, Avacaldms C, avacaran 2a, LokikT 3a, Saddhadhati “a1. Mss. svakarmma- 5a, vipikah 6s, C. karma 7a, karisyamihs C. karyasyami 85, kalyeina 9122 Mss. papakam 194, vah 144, 124, B, karmmano; C, karmma prativedayisyamihs B. pratimvedayisyami 134, jivita 14 ‘A. apih 15¢, papaka 164, xarmmanams By C. karmmand 174, samskaroti; C. saskaroti 185, ucyatan23 yan! dharmin? éraddhendriyena Sraddadhati? tan 6 samudSnayati / idam? ucyate dharmain> viryendriyena‘ viryendriyan® // oO a4 tint? 16 yan dharmin?viryendriyena!® samudanayati: dharnin!3 smrtindriyenal+ vipranaSayatil5 / idam!® ucyate smrtindriyam // yan dharman!? smrtindriyena!® vipranaéayati!? tan 1911 Mss. y%. The conjunct nasal is easily lost in transcription. 24, 0, dharmmin; B, dharndina 3a, Sraddadhatin 43, ahan 53, dharmmanam; C, dhammain ‘A. viryyandriyena: C. viryyandrina A, C, idam ‘A, viryyendriyams C, viryyandriyan 9¢, dharmman viryyendriyenas C. viryyandriyena samudanaryatih an 134, aharmmat; B, C, dharmm’n ‘A, C, smptindriyenas B. smrtamdriyana 15g, vipranaéaryati; B, viprandsayati; C, viprandsayati 16¢, idam 17a, B, dharmman; C, dhasma smrtyandriyena 19q, vipranaSayamtih: B. viprandsayati; C. viprandsayati7h 1 5 dharman’ samadhindriyena” ekagran3 karoti / idan ucyate: samBdhindriyan® // 9 gil yan? dnarnan® samidhindriyena? exgran!? karoti +an!2 dnarmin!3 prajflendriyena! pratividhyati / sa tegu tegu dharmegu5 pratyaveksanajatiyo bhavati / idam!® ucyate prajfendriyan!? // 4B, Cc. dharmman 2,, sam@dhindriyenah; C, sam&dhindriyena a1 Mss. ekSerT 4a. ddan 53, &,, samiddhindriyam; C. samadhindriyam 7 84, aharmmans B, dharnminy C, dharmmd ucyamte A, omits 94, -Indriyenah 10,, C, ekdgrts E. ektgrim 14, taroti 124, Kans C. 48 133, ¢, dharmman 14, prajfandriyenay B. prajfedriyena 15,11 Mss. dharmmesu 164, c. idam 1%, prajflandriyam75 ekani paficendriydni! pafca-? balani bhavanti? // tadyatha / $raddhabalan* 6 san@ahibalan® prajfibalan? / imani paca-!° valani // virya-5 balam® smrtibalam” tatra katamini saptabodhyahganil! / tadyatha / smptisambodhyahgam!? dharma-13 pravicaya-!4 sambodhyahgam!5 16 17 18 viryasambodhyangam!® pritisambodhyangam!” pragrabdhi-' sambodhyangam!9 samAdhisambodhyangan20 / upekstisambodhyan- ‘A. paficandriyanihs B, pameandriyani; C. paficandri- yini Cc, pamea~ 33, c. bhavati ‘A. -balamah 5a, 0. viryya- ®,, -balamah 7,4, -balamah ‘A. -balamah 9a, -valamahs B, -balah + pamea~ bodhyamedini; C, bodhameani bodhyangahs B, sambodhyajfias C, sambodhyamgam 13,, C, dharmma ‘A. pravica 153, sabodhyajflams C. sambodhyamjmjfiam A. viryyasambodhyahgam; B, viryasambodhya jfi -sambodhyajilas C, -sambodhyaga "A. prasraddhi; B, C, prasradhi76 + nirodhanigécitam> gan! viveka-2 nigcitam} virdganiScitam! vyavasargaparinatan® dharma-? pravicayam® saptabodhyahga- din? bhavayet // ryast@rgo!? margan!! / tatra katamah samyag-!? arstir!3 / ya lokottara!” natmadrstisamutthita!s na jivolé 18 19 na manujo2° na kKarako2t na sattvol? na pudgalo!® na pogo C. sambodhyajfam B. sambodhyajnam; C. bodhyamjfam 13, sambodhyajflam: C. sambodhyamjfian 23, vivaka 3a, nisrtamahs B, C, nisrtam ‘A, nisrtamahs B. nisrtni; C, nisrtam 5a, nirstamah: B, C. nisrtam 6s, vyavasareanisrtanahparinatan; B, C. vyavasare- gaparinatam. Tib. adds apparently by way of a gloss: kun nas fion moris pa dah bral ba'i kun nas. 7421 Mss. dharmma 8All Mss. pravicay@di. Tib. rab tu ‘byed pa. The corruption -adi which lacks inflection seems to be a repe- tition of the -adi following, 93, podhyagadins C. bodhyamedatn 104) sryyastdigo: C. aryyastangon 113, margeah; C. marega 1291) Mss. samyak- 13¢, -arsti 14411 Mss, ‘nutma-~ . Our correction reflects Tib, which treats the negative as applying to the verb; at the close of the section, the negative is removed from the verb as ex- pected. The pattern in Tib, follows the pattern of posi- tive and negative explanations found in Skt. following,oe na vedako!na £avato® nocchedo na bhavo3 na vibhavo* / 5 6 10 kula-> vyakrto® arstir? / yavan® na samstro? na nirvanam 11 argti-!! samuttnita!? (yavantda samsra na parinirvena drsti-!* samtthita!5) iyam ucyate samyagdrstin?® // 15a, samutt si tamah 16,, szvoh 17a, satvoh: B,C. satvo 18, 194, 20,) puigalohs B, C. puhgalo posoh manujoh 214, \rakoh; C, kilako lyedakoh, A. 2a, SaScaton 3n. vhavons B. vor C. bhavova ‘a, vibhavohs B, vibhava 5q11 Mss. nakula-. Tib omits the negative. The sense of the passage supports Tib. See Translation. 6a, vyakrteh: B. vydkrta 774», adds here kun nas bslah ba dah, which may simply be a gloss. 8c, yavanna 9a, samsiroh 10¢, nirvanan 14,, distas B, C, disti 12,, samuthitos B, samusthita 13, c, yavat. ‘The phrase from yavan to samutthita is not supported by Tib, and may be a repetition with al- teration of the preceding phrase.78 yaih samkalpai! raga-? dvesamoha-3 klegah* samut- tistantiS tain samkalpan® na samkalpayati / yaih samkalpain’” Stlasamaani-® prajflavimukti-? vimukti-!° jXanadarZana-!t skandhah!? samuttistantil3 tin samkalpan samkalpayatil / elpsh // ayam!5 ucyate samyaks: Mari Mss. disti 155, samusthita "A. samyakdistiy B, C, samyakdistih 14, samkalpeh 20, raga 34, mohah C, kiesa 5a, -tistamti: B, -tistati "A. samkalps C, sakalpln 7c, sakalpaih A. samidhih 94, vimuktih 10, vimukta 114, darganah ay Mss. skamdhah 134, -tistamantih 145, asamkalpayati; C. asakalpayati 15, ayam79 ya vag! Stndinam parGn? va3 na tapayati’ 6 4 na klegay- 8 ati> nopahasati taya sa° sam@hita-? yuktaya vacd® saman- v&gato bhavati / yaya vic&? samyagaryan!° avatdrayati yam ucyate samyag-!! vak // yat karma-*? krsnam krsnavipakan!? tat karmat ts 0 nabhi-!5 samskarotil / yat!? karma-!® guxiam!? gukia-2 vipikam tat karma?! nabhisamskaroti2? / yat karma?3 Sukla- 13, Cc, vak 2a. pardin 33, unreadable 4a, t8hpayatis B, tapayani 5c, omits na kleSayati 6 7, 8 9a, vieah 10,4) ‘All Mss, sa A. samahitah ‘A. vacdhs C, vacam -yams B, -tayams C, -vayam 114. samyavagvak 42411 Mss, karmma 134, vipakamah M401 Mss. karmma 15911 Mss, nabhi-. The corruption derives from the confusion of inflection of karma preceding and a negative particle followings karma is being treated erroneously as instrumental, with subsequent loss of the negative. 1c, saskaroti 173, omits the next two lines: from yet to and includ- ing -samskaroti.80 kersnavipakam tat karma! nabhisamskaroti? / yat3 karma 6 tat karma? bhisamskar- Sukla-5 krsnavipakaksayaya vartate oti® / sat karma? pratisaranan samyakkarmantah!° / ayam ucyate!lsamyak-!? Karmantaht? // 184, c, karmma 19¢, Sukram 20,, guklarmmas C. Sukra 21,, 0, karmma 22q, Abhisamskarotis C, na@bhisatkaroti 23a, C. karmma ta, C. karmma 2a, ndbhisamskaroti; C, n&bhisaskaroti 3ari Mss. ye “arn Mss. karmma 5c. Sukra ©a11 Nes. varttate 711 Mss, karmma- 8c, saskaroti all Mss. karmma 103, samyakrmm@ntahs C, samyakkarmnéintah 14, ucyateh 12a, samyak 13911 Mss. -karmmintahyadérya(vat sa) anttagunah? salina? nusaksanata* na kuhanat® na lapanat&> na kathdsurata svicdra-° lata paraloke§vari- 10 8 yuxtata? tmalabhatmasamtustiniravadyat- Brya-19 nujatajivanata / ayam ucyate!! samyagajivah // yo vyayfmo mithya- ryair!2 ananujNatol3 ragadvega- mohaklefan na? sevitavyan!5 icchati / yo! vyayamah!? 1a, vaméay; B. vamSay C, vaéa, Tib, lta bur, Tib, points to -vat which could easily be corrupted to vam: Sa may then represent a confusion of sibilants. Yet, vaméa is meaningful in the line. Without additional ma- terials, we qualify the passage. 2a11 Mss. guna 3a, B, samlefa; C, salefa, Tib, Zum preceded by the addition yah dag pa‘i chos, apparently as a gloss. The correction is major and only slightly traceable from the corruption; but the reading of the Mss, is almost meaningless, 43, C, anusarkganatd. Tib. dul ba does not readily anticipate the Skt. form which is, nevertheless, attested by MW as saksana. 5a. yanatas C, 1pam ®a11 Mss, svici, Tib. rah gi spyod pati 2a, srTlata; C, sTlata 8c, loxegcart 9%, yuktatah 104, Ma, aryya- ucyateh 12a, Gryyars B. dryes C. ayair 13a, anantajhdtahs B, anantajfidta;: C. anantajfata 14, omits; B, a-; C, a-. Tib, mi ‘dod pa, Tib sig- nals a negative associated with the verb; na may have been absorbed by the preceding nasal termination, 8182 samyagarya-! mirga-? satyavatdro nirvana-3 g&mT prati- padam aryapyati tam vyéyaimam> samanucarati® / ayam ucyate samyagvyayamah // yasiipasthit&prakampa-? rjukayé- kutild samsara-® dos&din avadaréika? nirvanapathapranTta-10 smrtint! / 15a, sevitavyit 16,, BL so 174, vyamah 1a, arya 23, C, sarga- 3a, nirvona 4B, Cc. arppayati 5a. vyayamam _ SAlL Mss. samanucchati. Tib, yah dag par rjes su ‘oral ba, There seems to be confusion with icchati appear- ing in the preceding line. 7all Mss. ~aprakamppa 8a, sansala °nib, for the phrase, dba du byed pa ston, The addition may be a gloss but also may reflect an c.mision in Skt. 19411 Mss. praneti, Tib. ‘dod pati, The Tib. reading is questionable, but the Skt. may be also; the translator has felt it necessary to add the gloss, mi brjed pa. 144. smrtir83 ayam! Srya-? mBrga-3 samprayogah” / iyam ucyate samyak- smrtin> // yasmin samadhau sthitah sarva-' 8 6 7 sattva-~? vipra~ moksaya samyaksthiratvam® nirvanam avakramati? / ayam ucyate samyaksam&dhih // etd eva samikhyatal° muditadyas!! tu bhtimayah!? // Blayol3 bodhisattvanam!+ inariyadisvarupinam!S / 1a, ayamahs B, C. ayam A, OC, Bryya 3c, maga 4a, samprayoga 5a, -smrti $c. sarvva ?all Mss. satva 8 C, sthirala 93, nirvanamati 10, A. My, samBkhy&t@h mudi tayas bhiimaya 13¢, alayo 14a, -satvandaht B, C. -satvanan 153, svariipind84 Blayah sarva-! buddhanam? skandhadinam3visesatan’ // buddhanamS bodhisattvanam® puddhatvabhixa’ paraho/ dvatrimfad-? bodhicittantm ya inayatil® ptrnatall / indriyaskandhabhitantm!? buddhatvam tad anantaram // svadehe caiva!? puddhatvant4 sthitan!> nanyatra kutracit!® / dehad anyatra buddhatvam!? ajfanena@vrtam matam // ta, C, sarvva- 23, ~budahana 3a, skamdhadinams B, skamdhdTnams C. skamdhaaini A, visesatah 5c, budhanain 6a, vodhisatvandnahs B, C, bodhisatva 78, C, buddhatvavabhike A. parahs B, panah 93, -trimave 10,21 Mss. ihByanti 11411 Mss. ptrnnatin 12,4, phittaindh 134, caivahs B. ceva thc, paddhatvam 15a, sthitamah 165, c, kutracita 1%, ouddhatvam85 svadehastham! maha jfanam? sarvasamkalpa-3 varjitam / vyapakah sarvavasttinan’ dehasthoS ‘pi6 na denajah // vajragarbha? uvaca // dehe® katami n&dyah? // bhagavin aha // $atam ekam!0 dvidaSadhikam!1 catufcakra-12 prabhe- datahl3 / bodhicittasvartipena!” naqi-15 avatriméat-16 tama matat?// 1B, -stha 2q, jflgnamah 33, kalpa 4a, By vasthiinds C, vastinam 5a, stos By stht Sa11 Mss. -pi 7911 Nes. vaja- 8a, dena 9911 Mss. nddyah 103, satakam; C. satakamme 114, avisadhikamah 12¢, catu- 13,, prabhedatas C. pradabhetah Cc, svariipena 15q, nadis B, C, naar c. dvatrisat 178, c, mata86 tadyatha // abhedya! mata stiksma-? riipadi divya vama tu vamani3 / Kirnaja’ bhvaki sek& dos% vigtha ca tu matad // Sarvart® étta-? dogma ca laland rasandvaanntt® / pravand hrst&? ca varnat? samiinya!! hetu-!2 aayixa // viyog& premani siddh@ pavaki suman@ tathd / trvartal3 xamint gena!4 cangixelS maraaarixa’® // tone thirty-two Channels and following short dialogue are found in HVT, 1,1,16-20a, Significant differences and agreements can be found in the Notes, 7422 Mss, sukgma 3a1i Mss, damant, ib, thuA numa, HVT. thuA nu ma. 441) Mss. kurmmaja 5a, ca tu mira; B, C, ca mature Ssa2 Mss. sarvart 711 Mss. Stta~ 84, rasan ‘vadhiti Seid, rahs ma dah. HV? krsnar refs ma dah, Snellgrove fails to discuss the discrepancy in his edition, 104, C, varnna; B, var-unreadable. Tid, mdog ma dah, HVT varnas Sin tu gzugs can ma. 14, samanyas B. samanyan 124, hetuhs C. hetum 13,, trvartta: B, nrvarttas C. travartte 144) genah 15¢, candika 16,11 Mss, dayika87 (vajragarbha uvaca!)// etH r&idyo* bhagavan kidréas? tribhavaparinatah // (vhagavan ahalt)// sarvagrahyagr&hakavarjitah> // iti (catusmrtyupasthtnacatusamyakprahtnacatvrddhi- pada-®) paiice-7 ndriya-® paftca-9 valasaptabodhyahgaryl- gtéviga-t° narga-!! paryantadi-!? vivaranan bodhicitta-13 vataro nfna dvitiya~!* prakaranan’> // lone connecting phrase is added by the Editor to facilitate translation. 2211 Mss. nadyo 3a, ktdrSahs; C. kidyst 4ahe connecting phrase is added by the Fditor to facilitate translation, 5a1l Mss. varjitah 6a11 Msg, omit from catu- to and including rddhipada, Tid, dran pa fe bar bag (corrected) pa béi dah /'yah dag par sbon ba b@i dan / rdsu 'phral gyi rkah pa bi dah / 73, c. pagea 84, -endriyah %3, C. panea- 10, vodhyahearyyas tanga: B. bodhanedryas tag: dhyangayas tamga 115, 124) Cc, bo- Cc, marega paryyantadi ; C. paryyatadi 13¢, vodnicita M43. avitiyan 15¢, prakaranah88 (Chapter 3) atha bhagavantam sarvatathdgatah pl jam krtva prani- patyaivam Ghuh! // bh&gasva” bhagavan siram rahasyan? jfanam uttaman // atha bhagavan sarva-" tathagatadhyesan’m viditva 6 sarvatantra-5 hrdayajHana-° pradtpannama-? sam@dhin sama~ padyedam® sarvatantrarahasyam udajah@ra? // rahasye!? parame!! ramye!? sarvatmanit3 sada sthitan!+/ ‘A. Sha 23, C, bhasaya 33, ramhasyam ‘A. sarva 5a, tamtra Cc, jfanah ‘A. pradipandma, ib, here reads mar me rdo rje Zes bya ba'i; we insert the addition of Tib. in a qualified way in the Translation. 85, c, samdpadyadam 9c, udajaharah 103, rahasya 144, paramyeh 124, ranmyes C, ramyeh 134, sarvanmani; B, C. sarvvatmani 144, sthitah89 sarvabuddhamayah sattvol vajrasattvah? pramsukham? // 4 parah / asau hi bhagavan yogah sthitaparamaSasvata~ manmatha-> pratyutpannas tuS svabhavo dur-? atikramah// vicitrakarma-® yogena? vicitravidhikimkginam!? / buddhavajra-!! dharadyas tul? krtakiritayah smrtah // sarva-13 puddhadisthiracalasarvabhavo bhavatyasaut4 / sarvabuddhasamayogah!) dakini-16 jalasanvarah / 18 anena maya-17 yogena sarvatovigvam'® uttamam // 1,, B, satvos C, satoh 2,11 Mss. vajasatvah 3c, -susam 4a, fasvatah 5B, C, matmatha A, C, tuh 7a, duc-s C, dul- 8a Mss. karmma 9c, yogenah 104, kaksina. 4411 Mss, vaja 12g, tun 133, sarvva a, asauh 15a, omits from samayogah to and including siddham sarva, two lines below, 3, sam&yogah 163, ¢, dakint 1%, maya 18, visya90 buddhadivineyah siddham sarvasattva-! rtham uttamam / 2 svarlipaparivartanaih // sarvastrimayaya siddham’ vicitramyamudreyam3 dakint-/ ti ca5 mlecchaya® / dyau-” vihdyasagamane® dhatur atra vikalpitah? // sarvakaSacara-!° siadhir dakintti!! prasidnyati / sarvatovigvamudra tu!? sarvatovigvasamvarair iti // vajramt3 vajra-4 dnaragcaiva!S padmant® padma- dharas!? tata / tall Mss. sattva 2a, C. siddhamah 3a, mudreyamahs B. mudraya; C, mudreya “aaa Mss. dakint 53, C. omit 65, jRocchaya 7a11 Mss. dau. ib. transliterates imprecisely, tai bai hd ya Sar, and then translates the remainder of the phrase, ‘gro bar. 8411 Mss. gamane 9,, vikampita: B, vikalpeitah 10,, carah; C, rand 114, amkinitins B. d&kinI; C, dakiniti iene 134, B, vajas C. vajam Maai uss. vajra 154, caivah 160. param 174, ahamraseis manir manidharagcaiva bhavantyesam! kulani ca // atha sarva-" tathgat&bhibhavanavirajapadan? néima sanZdhim samfpadyedan* bodhicittam udajahara5 // 6 oaxétnyam madhyam& nopalabhyate? / na Stinyam napi' prajfiparami tayoga(d hy-8) upfyan? karunatmanamt? / tatah!! sukaruno-!2 payah prajiaparamitasphutam!3 // avikalpesu dharmegu! na bhavo na ca bhavand / 16 avikalpadni-15 mokge api!® xalpayet sarvakalpanam // C, bhavansyesam C, udrajahara vapi papalabhyate; C, parabhyate yoeah-indecipherable; 3, yoSd~indecipherables C, jogi-indecipherable, Tid, sbyor ba. The indecipherable conjunct character is written differently in each Ms; the the consonant -h, however, seems to be present, Since Tid. translates only one word, we consider a tentative solution vy way of a particle a likely possibility, 93, upaya 104, -ztmandimah MA, tata 124, sukuruno- 133, sphatam; C, sphutam ‘01 Mss. dharnmegu 159ip, reads rtag indicating Skt. sad here. 164, apih92 avikalpesu dharmesu! sattva-? rthaparikalpandn / tathagatdtmakam3 dharmam'* ? tato® *sau9 anarma-10 vag bhavet // na dharnf na ca dharnata® / pratigrutkaravasamat’ tato mahayana-!! sambhavabhavandgunavistaraih trai- yadhvixa-12 sarval3 tathigata anena!* stotra-!5 rajena samstuvantil® // 1411 Mss. dharmmegu 2a31 Mss. satvirtha- 3c, -atmakan “a, aharmanahy B, C. dharnmam 5a. dharmiy B, C. dharmn Sana Mss. dharmmat® "a. sandt 8 A, tamo; C, tatau 9a, sais By C, sau 10), Ug, 12, C. dharma mahansna -yadhvikim; B. -yadhika 13g, sarwa 4a, aneka 15¢, strotra 164, sastuvantismas B, samstuvantisya; C. sastuvan- tisya93 namas! tu yogadhipasattva-* mocakaya? namas* tu sarvatma-> jaika-° bhavakdya / namas? tu samsrarnava-® mohacchedak@lya? namas tu sarvatattva-1° jfanaikadaréakaya!l/ punar api pujam!? krtva pranipatyaivam!3 ahunl4 // ph&sasva!5 phagavan séran sarva-1© dharmaika-1? vigraham // bhagavan aha // yadyad indriyamarga-18 tvam yz yat tattva-19 svabhavatah/ 14, namos B, nam ?a11 Mss. sattva 3a, mocatah; B, C. mocaka, Tib, shows the dative case as expected here and’ below. aaa Mss, namo, This corruption, repeated below, seems to derive from the frequency of the corrupt form in Skt, texts and infrequency of the correct form for this con- text. 53, sarvinmay C, savanmi 6,11 Mss. ja eka ? 821 Mss. -arnnava All Mss, namo 4, -cchedakah; B. -cchedamam; C. -cchedakam 104, satvas B,C. tatva 11911 Mss, daréaka 126, puja 13,, B, -padyevams C. -patyavam _ 15¢, bhisaya 160, sarvva94 asamBhitayogena! nityam? eva samahitah // H © skandham a&- yasmat3 sarva- tman@tmaniS vi jfianam’ ritan? / na kecit® pratibudhyante? nfidnacitta!? nara-11 dhamah// citte caittam!? ca!3 cidripam vijfdnam jfeya-!* sva- ripakam / 17q, dharmmeka; B, C. dharmmaika 185, ¢, mairgga 419932 Mss, tatva 14, yogenah 2a, nityem 3c. yasman ic, save + amani 'B, vijfdna 7,, Séritah; B, C. SSrita 83, kacit 24, budhyamte 10, citta nand~ 12511 Mss. cittam, ‘Tib, sems byuh 43a, i 4a, cc. jHaya95 kSryegu! kGranatvan ca dharm&ndin? dharma-? bh&vand // 6 yasmad* dharma-5 bahutvena® nadTSrotam? ivodadhih® / mokgo? hit® eka evalt syaal? pahutvam!3 nopalabhyate!#/ guruvaktrat?5 ta116 1abhyate!? yathaanyatman! ® vyava- sthitahl9 // iti tattvoddesa-2° prakaranam trtTyan?! // 1411 Mss. kKayesu. Tib, ‘bras bu rnams la 2a Mss, dharmmanan 3all Mss. dharmma 4s, yasmats ¢, yasma Saar Mss, Gharmma 63, bahubhyena 7a, Srotar: C, Sr&tam C. ivodadhi 90, moks& 105, stis C, ai va sya 13,, vatvams B, dhahutvam noparatyate 154, phaktat 165, -t 11+ 173, Cc, labhete 'B, -Hdhatmams C, unreadable vevasthitam 20a11 Mss. tatvoddega 13, trtiya96 (Chapter 4) (ohagavin Zha)! // 4 tantraikanirnayan> / 8 athitah® sampravaksyami? sarva 6 samatvat sarva-° sattvanam? tryasram® udarartipinah? // BahGrast0 tu bhavet tesam!! pranmidinam!? ca sahitah’3 / saival prajMaparamita samvrtakararipini // phe connecting phrase is added by the Editor to facilitate translation, 23, c. athita 3,, sampravaksamih Cc, sarvva 5a, nirmayamah Be. sarvva 74, B. satvandms C. satvanan 54, tisram 93, C, ripinah c. adharam 116, vhavetesin 12, vrakradinéms B, C, brahmadinan 15411 Mss. sarvatah. Tid. deas 145, c, sa eva97 sa’ eva visayatTtah® sarva-3 pranihrdi sthitah* / kim te vistarato 'tah® samksep&t tad eva buddha- tvan? // buddhatvam n&nyair yat praptam® kalpasamkhyeya- kotibhir yavat / asmirmapi janmani? tvam!® prapnoti!! sat-12 sukhe- naiva // lone expects the feminine gender in agreement with the antecedent in the preceding line. This line, however, is cast in the masculine; and there are metrical considerations, 20, visatTtah 3a, sarwa 4 : A. sthita 5c, kin 63, tah 73, puddhatva; C. butva 84, nanyairyatpraphanahs B, buddhabhyanyadaprépan- nanyairyatpraptam; C. buddhatvandayaprappamnanyairyan- praptam, ib. ji ltar sans reyas gan thob pa. The Mss show corruptions of omission and repetition. We follow the Tibetan as well as the consistent elements of the Niss. to correct for a Pada with regular meter. n, B. jatmani, 1091) Mss. tyam. ‘Tid. khyod 113, prapnobhi 126. san-98 1 athava! vajra-® dharatvam athava) cakravartitvan / astamahdisiddhim va" anya manastpsitam vapi // 6 moho rago5 dvego® manas tvirsya ca paticasankleéah” / sattvas® tu pratibaddha? yena!? jayanti!! svanga- kenaival? // ebhir baddhSh sattvah!3 sadgatisamsaravartino jatah / kurvanty-!4 anekapapam kleSair'5 vimohit@h santah // 1,12 Mss, athava 211 Mss. vaja 3a11 Mss. athavanehnaiva. Tib, van na, The corrup- tion by addition has simply been copied by All Mss., the u- nanimity here not giving weight to their reading, ‘The cor- rected line is metrically regular. 4a, vib 5a, r&igoh 6a, avesa 7c, samkreéah 8a11 Mss. satvas 94, baddhavaiy C. baddhadyam 10%, omits 11,, janati; B. jananti; C. omits, Tib. 'joms 124, gvaiigenas B, vaisvafigakenaiva 13411 Mss. satvah 143, kurvvanty- 154, wlegais C. klesaied atha caitan vihantu-! vidagdham? buddhena? nir- mita- yurtin / a@ystvi dubkha-> viyogan® sams@rarnavapatitarain’? // pratyayabhitah kleSan® prajfopayas tu nirmita-9 hetunt? / phalabhito hyasau laksyas tridh@tugu nirmalalokah!! // ye yena vidhind stha@pya bhiitas te tasya rlpinah / indhana(vidagdhaya)!? yena ramya-13 jinandtakam divyan // to, vinarttum 2411 Mss, vidagdha 3, ddhena ‘A. nirpits By C, nirmmita 5c. auh- 6a, viyoga 7B, patitinds C, patti tana 8c. kresah 9a, C. nirmmitds B, nirmmita A, B. hantu 114, nirmmaldloka; By C. nirmmal®lokah 124. for the Pada, indhanavadninyayenas B, C. indha- navadhninyayena. Tib, bud Sif bsregs pa'i rigs(corrected) pas ni, The intended meaning seems clear enough from Tib, although rigs is a very strong translation of yena which is, therefore, doubtful. The chief difficulty is correcting for the form which lies behind bsregs pa. Our solution accounts for most of the consonants and vowels in the read- ings of the Mss., but the correction is tentative.100 ayam! eva Suddhalakgo (pafca-)? skandha-3 yatana- dhatavah / tam hanti samartho+ phitva Satru> samartho Satrum? // moham® moha-9 viguddhya dvesa-!° viguddhyd tatha 6 yathe dvegam!! / ragam!2 ragaviguddhya nBnaviSuddhya mahtimanam // 13411 Mss, ramyam. Tib, for the Pada, dgyes pati reyal ba gar mkhan mehog. Were we to accept the reading of the Mss., the sense of Tib, would not be possible, While Tib. may be providing a particular interpretation among others, it is just as likely that the Skt, has disrupted a compound. 1a, aye ?a11 Mss, paflea, ib, omits, ‘The reading of the Mss, produces an irregular line metrically and is a likely addition. 3a, B, skamdhE-; C, skadha- 4B. samar tha 5a. samantuy B, C, santu ‘A, B, samartha 7a, Santum; B, éantu; C, satum 83, soha + omits 104, B, dhesa 114, dhesas dhesam raga101 Irgyan Trsyaviguddhya sarvaviguddhas! tu vajra-? ahrk? / tadrUpaviguddhya paficakle$ah samam yanti // et@ni paficakulani paNca-4 jhanni paticabuddhah / 6 ebhyo jath sattvaS vajra-° garbhah? krodhas tri- dndtuka’ ca // ayam evadhydtmabhedo guruvaktral labhyate® / ye guruhinah sattva na labhante te mantramudram api // tc, visudhis 21 Mss. vaja 3a, dhrktrvahs B, C, dhyjflavah., ib, ‘dzin mgon. The presence of mgon in Tib, suggests a line longer than our Corrections and the readings of the Mss. point to the same. This, indeed, may still be the case, Nevertheless, mgon need not reflect natha or a similar word in Skt, but may carry the same nuance as -vat which can be implied in Skt. without actually appearing, The Mss. have had trouble with the unusual -t stem inflection which could lead to a variety of formations at the end of a line, Our solution, finally, is metrically regular. 43. pamea Sall Mss. satva sa Mss. vaja- 7a, -garbha 8, labhyate; C. labhete, All Mss, add ‘ti syastena, Tib. omits the addition, This phrase is required two lines below where it is omitted; it is, therefore, misplaced.102 (yo ‘tispagtena)! jambudvipe” tato 'smin3 / buddha (dhyusite)” trikona-5 ke Suddhe / eklrakrtimadhye ramyasyaivam® yathd bhavati // trikone mandale ramy vajra-? (rai-)® vinismrtan? / 1411 Mss, omit the phrase. ib, gah dig gif du gsal bas ni. The phrase 'ti spasteraappears two lines above without support from Tib.; we judge it misplaced and orig- inally here, The Editor adds yo in reconstruction of Tib. gah Zig, the choice of the inflection determined by the Avagraha in the Mss, It must be noted, however, that a line of three Pddas which are metrically irregular has been produced. These three Padas are translated as two in Tib. The line continues to be doubtful. 23, ja-unreadable-dvipa 3¢, smin *au1 Mss, dhydgite. Tid. bshags, In a questionable line, this reading is highly questionable. While Tib. points clearly to a form meaning "praise," the closest we come to the Skt, is a form of root -stu or -Safs as found in MW. Without additional witnesses at this point of our analysis, we simply record the unanimous reading of the Mss. in a tentative way. 54, teikona aaa Mss, madhyevanyasyaivan, Tib. deyes pati e ban. Tib, points precisely to our correction which also alters the Skt, reading in a minimal way; and both Skt, and Tib. are metrically regular, While we thereby produce what seems to be the authentic reading, it remains highly doubtful from the standpoint of meaning. A more meaningful correction of Skt. would be: madhye vam ramyasya, which is not supported vy Tib, content or order and alters the Mss, more thoroughly. al Mss. vaja ®s, ili; B, rasi, Tid, ra li, ‘This seems to de a technical term, the meaning of which has not been determined, It is, therefore, doubtful. 9c, onrta103 dharmodayeti! vikhyatam yositam bhaga ityapi // Y sakarnikam / tasya madhye* gatam padmam? astapattran! tatra1i-© kalisanmiéra? astau vared® vyavasthitah // kurvanti karma~? samehatam!° mantrartpena dehinay / paticdSadakgaranyeva!! vedas tu samsthital? ime // tantranan caival3 mantranam éastranam bahyardpinant* / et&ni vajra-15 garbhasvariipanil nanyadt? ebhyo ‘sti Kifeitt® // 4411 Miss. dharmmo- 2a, madhes B, madh& 3a, C. padamm ‘aia Mss. padram, Tib, ‘dab ma 5a, sakkarnnikam; B, sakarnnitam: C, sakarnnikam ®n, tatrali 7a, sanmiga; B,C, sanmigra 8121 Mss. varee® 9921 Mss. karmma 103, sagh%tam; C, samghatam 115, aksarddhyeva 12¢, sasthita 134, caivah 14g, ipinamah 1540) Mss. vaja 164, ¢, sarvaripani; B, sarvardpani, Tib. rah béin104 akacatatapayaSavargam! ca tani pafic’fad api / sani nirmitani? / vajri-) ralau padmagatni pratidalam’ asta(dig- vidiksu. )5 viaitani // esa madhye tu kimjalke vidyate parame$varah / agtabhir varga-© kaié caiva’ vesthitaparamakgarah // akarah® sarvavarnagro? mahfrtho varganayakah / tatraiva!? samudbhitah sarva-!! mantras!? tu dehindm3// yah khahgatjana-!* padalepa-15 gulik@pat@layaks@hganth / 4a, c. varea ‘A, B, nimit@ni; C, nimittani 3a, vaktras B,C, vasa C, -daram 5a, C, diksus B, dikga, ib, phyogs mams dah mtshams rnams su, While Skt, diksu is possible and Tib, may be a gloss, the reconstruction from Tib, produces nearly regular meter, Besides, the full formula could easily have been corrupted by absorption of similar forms, 6, Tal Mss. ceva, Tid, omits, The form is present for metrical purposes alone; and iva implied by the uncorrected reading does not serve that purpose, Also, iva is meaning- less here. Cc, vargga 53, akdramahs C, akdram %,, sarvarnna-; C, sarvevarnna- 10911 Wiss. tatva eva Mo, sarva 126, mantra an 1h dehind + gafgajana 154, padaleh pa-s C. padarepa105 trailokodara-! varti-? stitaka-3 gati(karma)nugih (siddhayah)> // yah sarvis tu maharddhayah svabhavane® (satyan ca)? xandnvitah / +2 vareastaka-8 madhyagt svaravarat niryanti? vareaitmakah // yah!® xagcit prasaro vaci jannlm pratipadyate / 14, lokkdara; B, C, lokkodara 2a, vartta; B, vartti; C. cartti 34, siftak; B. sthatakas C. s(missing)taka “a, xarmmainugah; B, karndinugd; C. karnmd Tid rjes su ‘bran, ‘The absence of translation in Tib, together with the especially corrupt character of the passage qual~ ifies the original presence of karma; its absence along with the absence of siddhayah allows regular meter. 5aa1 Migs. siddhayah. Tid, omits, The absence of translation in Tib. together with extensive corruption of words and meter here make suspect the original presence of siddhayah. ‘The word could have been added to explain the "members, ®s, svabhivare 73, satya-unreadable, Tib. for the Pada, rah gi khyim du Ina beu ‘dod pa dah ldan par ‘grub bo. Virtual unanimity on this reading without a viable alternative makes it difficult to eliminate this phrase, It is highly doubt- ful, however, according to Tib, -- which itself is doubtful with an irregular line. 8,, B, vargelstaka; C. varegistake 9c, niryyanti 10,, yeh106 sa sarvo mantrariipo hi tasmad eva prajayate // nado hi mantram ityuktam! sarvegam® tu Saririnan? / viévagranthi-" man&isthanat> dnarmd-© ralir? vinig- caret / na kaécin niyato mantrah siddhyrddhyas tu® vyavasthi- ‘tan // anutpannasvabh&vo? hi mantro vargeSvarah!° parah / atah param pravaksymi samputodbhava-!! 1aksanam // ekarah prthivi jfleya karma-12 mudra tu locana!3 / 3c, Sarirantn ‘A. viSvargrathis B, viScagrathi; C, vigcagramthi 5a, -sthanatah; B, -sthinata A, C, dharnma A, By ralla; C, ralle, Tib, ra li ‘A, siddhirddhyastus B, siddhirvyastu; C. siddhirdéhya 90, svabha 10,, B, varggeSvarah; C. vargesvarah C, samputodbhava 12911 Mss, karma, 13¢, Locanaim107 mahakrpa mahopay&! svartpa? vigva-3 gocara / sthit® nirmina-" cakre5 vai nabhau catuhsastimbuje // van-® Kram tu? jalam jieyan® dharma-9 mudr@ tu mi- maki / maitrTpranidhi-!° pupal! tut? aevi vajra-13 kutod- phaval* / sthit® s& dharma-15 cakre tu hrdaye svastadalambuje!®// nakfro!? vahnir uddigto!® mahamudra tu pandara!? / 1ai1 Mss. mahopaya 2a, vigvartipas B, C, vigcarlipa, Tib, rah bin. The corruption apparently has derived from confusion with vigva later in the same line. 33, visea ‘A. nirmmina; C, nirmngna 5c, cakra ‘B, va= 7a, kBramstu; B, karastu ‘A, jfeyamah; B. jRayam 9a, C. dharmma 108, praninis C. pranidhi 14¢, riipam 124, tun 13,11 Mss. vaja t4¢, kulobhava 15q, aharmmacakretus C, stadaregu 164, 174, dalambujes C, darambuje makare108 mudita@balayogena! devi padmakulodbhava / sthita sambhoga-? cakre tu? kanthe’ dvyasta-> da- ambuje® // yakSro vayuripas tu sarva~? kleSaprabhaffjakan® / mahSsamayamudr& vai? devi karma-!° kulodbhava // upeks@jftgnayogena!! tara samsiratarint!? / sthit@ mahasukhe Sira$-!3 cakre dvatriméaddalapah- kajet* // 184, uddhistoh: B. uddhast@: C. uddhist® 19,4, B, pandala; C, pidara 14, yogenah 23, Cc, sambhoga 3a. tuh B, C. kande 5a, tvyasti B, vyasta C,. dalabuje Cc. sarvva ‘A, C, prabhamjakah 3B, C, cai Cc, karmma yogenah; C. yogena tGrinth 134, Sire pamkaje109 ekSrena’ smrt% prajfii vamkSra$? c&pyupayakah / vamkBrabhisitaé-3 casav exaran Sobhate? dhruvam // adhorddhva~® 7 samZpanno’ pra jflopayasvabhavatah® / evan iti nipdtena? avocat!® paryantam!! tantra- samudayah!? sticyate’? va (vaksyati)!* // Srutam evam hi maharzo'> ‘tra sadi sthitah / ru 1c. extirena 2a, vakiraés C, vamkdras 3a11 Mss. bhugita%. The sense of the passage renders the plural impossible here. “a, amkdirahs B,C, akira, Tid. e. The sense of the passage supports Tib,; it would not be difficult for a single vowel to be lost or transformed in transcription. 5a11 Mss. sobhate 6 7a, samBpann®; B, C, san&panny ‘All Mss, adhorddha 8c, svabhavata 9a, nipatenan 105. avocata ae 124, 134) 14a11 Mss. vakgyati. Tib. omits This reading at the end of a line creating irregular meter is highly doubtful: it has the nature of a gloss perpetuated by the scribes, 15411 Mss. r&jo paryyantamah; B. aparyantam samudaya slicyato; B. sticyatai110 1 nirdigtam tam? ya$ ca mah&sukho? nathah / $ravanam’ maya> Srutam iti Srotena jffanena Srutam na® tvadhigatam?// (ajragarbha uvéca)® // n@dhigate?tu bhagavan ko dogahl0 // Dhagavén @ha // sameltik@rakadeSakayor abhedah sy&t / athavadhiga- 12 tamll eva vaineya-!? janava$at!3 aeSaka eva sameTtikara- ranl4 syatt> // 1,, C. Sravana; B. Savana 211 Mss, omit, Tib. ta corrected to tam. It is clear from the context that the syllable tam must be found in the line, and Tib. supports this, It happarently has been absorbed by the preceding word sirdistam whose final letters are similar to the omission, « likely corruption in oral transcription, 3c, Sugo “a, natha 5a, B. mayeva; C. mayavam, Tib. thos pa. ‘This cor- rection is facilitated by the fact that this word, accord- ing to the context, must appear in the opening line of the Text. ‘Ay ca 7all Mss. -gata Sane connecting phrase has been added by the Fditor to facilitate translation nt. Mss. adhigate, ‘Tid. rtogs pa ni ma yin no. Several factors argue for the negative here: the clear in- dication from Tib, the relatively easy loss of an initial letter of a line; the absurdity of Vajragarbha's question here if the negative is omitted, 104, desah 445, c, athabodhigatam 124, ¢, vainayadeSako ‘ham aham dharmah!Srotaham? svaganair3 yutah // (vajragarbha uvdca)" // tat katham jRayate> // (bhagavan tha)® // nrtyati yatra mahisukha~? n&itho nrtyaty ekam anekarasa- nam® iti vacandt / yat kimeid? akhy@tam bhagavatd kula- putras!© tatll may ekasminn eval? Kale ekasminn eva‘? kganet // 13, vasat lke, kgrakah 15,, syatah 14, hammataidharmmas B, hapmahaddharma; C. ammaha- ddharmma, Tid, for the passage, ‘chad pa bo fa chos kyah fa. eee B, Sotaham 3 “ane connecting phrase has been added to facilitate translation, 5, B, svagudhairs C, svagunair A. jfldyateh ®ahe connecting phrase has been added to facilitate translation. 711 Mss. -suna a11 Mss, -rasaneti. We correct for the inflection in agreement with ekam inthe line. 9a, Kiteid; BL kaflcia 10,, B, putrdh; C, putra-unreadable. Here C, adds a repetition of the previous thirty-four syllables. Mo, tanyaya ait112 Srutam ity-! adnigatam? / anen&cintya-3 (vimokga-)* sam@dhil@bhatvam tac cittam® // samaye’ kBla ityuktam kalo® 10 hi trividho matah? / acintya-!! mal? eva ca // 14 suk@la$ caiva duhk@lo ksfradharavat!3 nasaputarandhrena- 16 gatah sukalat> ucyate: 12¢ exasmineva 134, omits KGle ekasminneva ic. kgadhe 1a, Srutam iti 23, edhigatam 3B, -Acittya “s11 Mss. vimoksa, Tid. omits, ‘The reading is doubt- ful. 5a, B. labhitvamss C. rabhitvans 6, tacittams B. taccitan 7a, samayam; B, samayah; C, samaya. The correct form should repeat the form in the opening line of the Text, 8c, karo °n, gatah 104, KB1ohs C. kBro 113) 125, avintyah kira 134, -vas B,C, vata ty pandhedhd- 153, 165, C, sukara ucyato113 gata§ caiva bahniripena duhkdlas’ tayor ekasya kirtitah? / asah@yo bhaved ekah kGlas tvacintyatam? gatah // na rfgo na virdgaé ca madhyam@ nopalabhyate’ / tatra raga SSaktilaksano> virdgo nirodho matah // ? etat trayan® abhyam® rahita madhyand na pratTyate nopalabhyate? / rigaé caiva virdgaé ca migrTbhiitam anavilan!? // 11. tath® rdgaviragabhyam’* ekah samarasah ksanah / samarasam sarvabhavanam!? (phavan& kalaiké mata)t3 // 14, aukdilas ‘A. Kirttita: B, C, kirttitah 3a, cintyatam; B, vintyatim; C. cintyata ‘A, nopalabhyete; C,. noparabhyate. Pa, B, laksanah: C, raksana Cc. abhya ‘A, pratiékah: C. pratityate A. etatuyans B, etatatrayan A, -oparabhete; C. -opalasyate A. andvilamahs C, andviram 11), -abnyamah: B, C. -Sbhyam ‘A. bhavan’h 13,11 uss. omit this phrase. Tib. bsgom pati dus ni gcig tu gsuns, We judge it highly likely that Tib, is au- fhentics not only because its meaning fits the context, but also because Tib, omits the next passage found in Skt. Skt. seems to have confused similar initial elements of each pas-114 bhagavan sa ucyate / tad yatha / aigvaryasya! sam- agrasya ripasya yaSasah Sriyah jfidnasyartha-2 3 prayatnas- iti smptibt / so ‘syasttti> bhagavan / 7 8 ya / sannambhaga:’ athava yo® vipakgikdin” dharmgn® tan? phagnavan itil? pha- gavan // sarva-!! tathigatak@yavakeittanyeva!? hrdayam!) tad sage, bhévan and bhagavan; Tib, has confused parallel elements, bsgom and becom, As a result of this kind of con- fusion, Skt, and Tib, each loses a passage, but each loses a different one. The Editor has reconstructed the lost passage in a highly tentative way. ta, c, aigvaryyasyas B, eSvaryasya 20, jfanasyams 3a, sarnnabhaga: B, C, sarnnbhaga ‘A, smpte. A, adds here a lengthy passage of fifteen lines which appear to reflect non-tantric Mahayana inter- pretation, There is no support for the interpolation from the other Mss, or Tib. Sa. ‘sya sti ti San Mss. ye 7a, B. vaipaksikis C. gaipaksika 5a, Cc. dharmmis; 3, dharnis 9c, tana 1B, imi 4a, c, sarvva- 125. cintya 138, nrdaya115 eva vajram! saiva yosit® tasya? bhagas tatra vijahara // (vajragarbha uvaea)" // he bhagavan vijahareti kim uktam> bhavati // bhagavan Gha // samarasasarvatathigata-© vicitropayena vineyata-” manfinsi® hrtavén? ityarthah / sarvatathigatakSyavakeitta- hrdayavajra-*° svabhavayam'! dharmodayayan!? yad® bhaga- van vijantra’? tadi maya Srutam iti / tatha!4 / ego 4421 Mss, vaja 2a, saivayosi; C. samvajosit 3B, C, tasma ‘he connecting phrase has been added by the Editor to facilitate translation, 53, aktam 6 7. ‘A, tathigatah B, vinayata C, cireyata 8c, mandsi 9a, avatavan 10,11 Mss. vaja 114, svabnavayamah 124, ¢, dharmmodayayam 133, bhagava-unreadable-i jahara t4c, gatha116 i 2 vinihanyate! prajfayddnikaSca te” kleéas? / tasman* praj#d bhaga ucyate / tasmin? bhage sakalatathagato® yositsahitah’ sthitan® // (vajragarbha uvea)? // 11. aho hi sarva-10 puddhandm'! sarva-!? jfajNanam anuttamam!3 // (onagavln Sha)! // yat tathagatasaukhyartham!> pharyatvam’S ketant? // upas- 14, vinihanyateh: B, C. pinihanyate w....7hy prajAaahingSeata: B, praj#dninaScate; C, pra- sadninadcate 33, Cc, kleéah Ya, By tasnit 5a, tasmi 6912 Mss. tath@gata 73, sahita; C. sahitatah 8 A. sthita ne connecting phrase has been added by the Editor to facilitate translation. 10, sarwva 114, puddndindmah; C. budahaind 124, ¢, sarwa 13411 Mss. uttamam, Tid, bla na med ‘Mone connecting phrase has been added by the Eaitor to facilitate translation, 154, -artha 164, pharyyatvan117 iti kulaputra! evam maya Srutam varnal dau nityan samsthitah / Suddh&h sambuddha-5 siddhi jana- warya® // akathya” vajre~' pt? & panena? maya kathitah / varnair!? ebhih!! sattvaht? paran’3 tu samstram atidtrant” / 1aksyam krtva saksid!> sakrt tal16 1macittena!” prapnotyasmin?® 19 janmani*? puddhatvam vajra-7° sattvatvam?! va / yadeva 2 padam?* acintyam na praptam yac®3 ca sugataé?* ca buddn® 17911 Mss. apisvtkrtam, ‘ib, fe bar mdzad pa. Our correction remains questionable. 13, putro 2a, varnnhs B, C. varnna 3a, C. dharma Yeu. uss. nitya 5a, Suddh&h sambudha; B, sabuddha 6 7A, B. kathyas C, tkathy&. Tid. ma béad. Tid, re- ceives support from the Avagraha in C. ‘A. kEryes B, kaye 81 Mss. vaja Sn, C, panes B, page 10,7) Mss. varnner 44, ebhi 12511 Mss. sattvah 13411 Mss, prayan. Tib, pha rol du, Thy autem 15 164, tam All Mss. sakgada118 bhavanti / samyag-! ukt&su laksite laksye* sevita-3 7 8 n&trena’ avicau> praySti / samkligta-© cittena’ satya- kgayitah? / samklistam bhavabhayabhitas tu s@dhakah // 17a, lamacittenas B, linacittanay C, linacittena 183, prapnotyasmin; C. prapnotyasmi 195, ¢, jatmani 20411 Mss. vaja 21,, B, satvatvan; C. satvatvam 22 235, 24 avadam Cc, cac ‘All Mss, sugataigca 14, samyat- 2a, C. laksya 3, secita B, matrena 5c, avicau B, saklista 7a, cittenah ‘A, samtya, Tib, ro, The terms are doubtful although they could have 4 related meaning, all Mss. ksy&tah, Tid. span119 Srinan’ phavayati Suddhacittah prajfopayaprayogena” tena? yatha sampraptan’ Suddham samvedandtmakam> laksyam pra- jMlopfyavikaram® gaganasaman’? tribhuvandlokan // tal laksyam dullaksyam® / sarvagatam hetupratyaya-? vadhiranam cint@manir iva lokegvarthakaram / sarvasiddhya- grant? // iti sarvatantranidanarahasyit!! §rTsamputodbhava-22 kalpar@jah prathamah samaptah!? // 1, Sivan ‘A. prayogenah 33, tenai ‘A, Be samprapta 5, -Btyakam "A. vikaramah 7c, sayam 8a, omits dullaksyam: B, dullanksyan 9a, pratyeya- 104, B, atram 114, rahasyatah Srisamputodbhavah: C. &risamputobhavah 135, sandptamah120 TIBETAN TRANSLATION (Chapter 1) rdo rje mkhat ‘gro 1a phyag ‘taal 10°// "di skad bdag gis thos pa'i dus gcig na / beom Idan ‘das de bZin eSees pa thams cad kyi sku dafi gsui dati thugs kyi sii po*rdo rje btsun mo'i bha ga?rnans la béues so // de nas mad beom ldan ‘das kyis rnal 'byor dbah phug bye phrag brgyad beu'i na nas rdo rje sfiin po la gzigs te 'dzum pa mdzad do // ‘dzum pa mdzad ma thag tu de'i tshe rdo rje sMin po stan las lahs te / bla gos prag pa cig tu byas nas pus mo g'yas pa‘'i lha na sa la btsugs te // thal mo sbyar ba byas nas beom Idan ‘das la ‘di skad ces gsol to // ye Ses kyi dbah po rgyud thams cad kyi glen gfi esa ba yah dag par sbyor ba las bywh ba'i mtshan Hid flan par 'tshal lo // th11 skt. Mes, add om: see Note to Skt. edition, Also note that Comm, reads dpal rdo rje mkha’ ‘gro ma la phyag 'tshal lo,” The line appears in introductory remarks and may not be a gloss on the Text. 2,11 Mes. onit hrdaya. See Note to Skt. edition, Iskt, dhaga is always transliterated by Tid.121 (veom ldan ‘das kyis bka' stsal to //)* e ma'o rdo rje sMin po legs so legs so // shin rje chen po legs so legs so // byah chub sems dpa’ chen po yon tan gyi ("byuh enas)* legs so legs so // gah Zig rgyud thams cad du gsari ba de thams cad ‘dod pas Zus Sig // de nas rdo rje sin po la sogs pai bya chub sems dpa' chen po de rnams rab tu ‘daum Zin mig phye bas phyag ‘tshal te // rah gi the tshom yah dan yan du fus pa // rgyud ni thams cad ci Zes brjod // glen gfi? yah ni ji ltar lags // tai la” gsai ba ci fes gouts // ji ltar ya dag sbyor bywi? min // de la mtshan flid ji ltar lags // beom ldan ‘das kyis bka' stsal ba// reyud dah thams cad de ni rgyud thams cad do // rgyud thams caa® kyi sgras na 'dus pa la sogs pato // de rnams kyi glen g@2i ni byun bar nes pa Zes bya bati loi, omits the introduction. Comm, bka' stsal lo, All Mss. bhagavan aha. The Bhagavat's next speech immedi-~ ately following is introduced by the same Skt, and the verb is translated exactly as the Comm here, 2oib. phu po. Comm, "byuh gnas. All Mss. gund- kara, The appearance of phun is an obvious corruption of "pyvh while the loss of gnas is perhaps ‘ue to the frequen- cy of phut po for skandha in Buddhist texts. 3niv, glah efi Nconm. gah la 5, "appear: in Vajragarbha's original request as yah dag par sbyor ba las byuh ba.122 don to // khyab * jug dah / dbah phyug chen po dah / tshahs pa dah / flan thos dah / raf sais reyas rnams kyi spyod yul ma yin pa'i phyir gsan ba'o // yah dag par sbyor ba ni thabs dan Ses rab kyi bdag Rid can no // de las byui ba ni yah dag par sbyor ba'i tin fe ‘dzin ces bya bati don to // 'byun ba ni skye ba ste // de ltar gnas pa dah g'yo ba'i dios po'i rah béin gyis bdag iid can du gyur ba'o // mtshan flid ces bya ba ni ‘dis! mtshon par byed pato // yah na rgyud thams cad kyi glen @Zi yah dag par sbyor ba Zes bya bati® sgras ni rdo rje sems dpar gsuis so// gsah ba Zes bya ba ‘dis ni man hag can gyi shags btu ba dah // dkyil "khor gyi lha la sogs pa (dbah bskur ba) 'i3 mtshan Hid do // thabs dan Ses rab bdag flid rgyud // de ni de yis bSad kyis flon // dah por ston Rid bsams pas ni // lus can rnams kyi dri ma bkru // Seip, thams tsad toip, taas nib, yah dag par sbyor ba las bywi bai bya dati sgras. Corrected Skt, samputaSabdena, Comm. kun du kha sbyor Zes bya bai sgras, Since Tib, elsewhere uses Zes bya bati while Comm, is more likely to use bya ba‘i, the fes has probably been corrupted to las with the subsequent formation of the frequent compound samputodbhava. corrected Skt, devat@dyabhigeka. Comm, in intro= ductory analysis, dban bskur Hid kyis and in commentary proper, dbah bskur bai, Since devat&dy- is treated sep- parately by Comm, as lha la sogs pa, dbah bskur ba is not being included within -aay,123 gzugs kyi khams ni ston pa yi // sgra la yah ni de yis bya // dri yi khams ni stoh pa yi // ro la de flid kyis ni bya // reg bya'i khams ni ston pa yi // yid la de Aid kyis ni bya // rdo rje sflin pos gsol pa // mig gi ran bZin ston pa yi // nan du rnam Ses ji ltar lags // rna ba'i rani béin ston pa yi // nah du rnam Ses ji ltar lags // sna yi ran bzin ston pa yi // nari du rnam Ses ji ltar lags // lee yi rah bZin ston pa yi // nah du rnam Ses ji ltar lags // lus kyi rah bZin ston pa yi // nami du rnam Ses ji ltar lags // yid kyi rah béin ston pa yi // dbus su rnam Ses ji ltar lags // de phyir gzugs med 1ta bo! med // sera med thos pa po yah med // ri med snom pa po yah med // ro med myoh ba bo ‘ah med // taip, lta bu. The passage appears in HVT. (1.5.1)s fo bos gzugs med mthoh ba po// sgra med thos pa po yah med// dri med snom pa po yah med// ro med myon ba po yah med // reg med reg pa po yan med // sems med sems las byuf ba‘an med124 reg med reg pa po yan med // sems med (sems las byun ba)! ‘ah med // boom Idan ‘das kyis bka' stsal pa // gflis med gflis ni rnam spans pa'i // de flid lam ni ji bZin fion // rtog ge med cir rnam ges med // rtogs // sahs rgyas kun gyi gsah ba ni // de bZin rtog ge pas@m nam mkha' lta bur mam pa flid // flan thos rnams kyis mi ges te // mi Ses pa'i mun pas bsgribs // bag chags sah bai ye ges gah // ran rgyal rnams kyi sprul ba'o // gsan ba sans rgyas spyod yul flid // de rnams kun gyis mi Ses so // ‘khor ba'i reya mtsho'i "jigs pa las // real bar ‘gro ba'i sems kyis ni // lus kyi dbus su bskor ba yi // rgal ba mtshon bar gsuns pa ste // rnam Ses ye ges sems kyis ni // mtshan Rid mtshan g%i mtshon bar byed // 1the line is problematic, It is supposed to trans- late the corrected Skt, na cittan n&pi cintakam; but sems las byuA ba reflects caittika. ®nib, rtog ge bsam, Corrected Skt, tarkikais. Comm. rtog ges. ‘The instrumental plural of the Skt. and the necessity of a substitute for bsam for reasons of meter point to an agent noun,125 ye Ses kyis ni Ses bya blta // Ses bya rnams kyi 'gro ba brtag // “gro ba brtag pa'i sems kyis ni // di ltar rah ‘dod la sogs ‘gro // ‘gro bar sion ni skye ba ni // ston phrag du ma dag du ‘gro // (yo gis) shar geuts mtshan Hid Kyi // mtshan flid stoh bar bsams nas ni // lus kyi stom ba'i Zin sogs la // blo dai ldan pas sa bon gdab // rtsa yi mdzes spyi las byun ba // de ni rdul bral rab tu grags // dag pa'i el gyi ‘od? dan niffam // byani chub sems ni ‘od gsal ba // ye Ses Iria yi dios de fid // yuhs dkar gyis ni sbom phra tsam // de yi nah du gnas pa'i lha // mi gsal gsal ba'i raf bain can // ma mo phyed pa mchog tu phra // thig le'i gzugs kyi yid kyi dios // sflin gi dbus su rtag gnas Sin // Ihe Line is doubtful. See Note to Skt, edition. 2skt. omits. The preceding Skt, line reads yogi not rendered into Tibetan; apparently the word is trans- literated here, Since both the Skt. and Tib, lines show regular meter and can be translated with the same gener- al sense, the stronger reading is not apparent given our materials, We simply note the line is doubtful, Ist, omits,126 ‘od zer idan fini? gei brjia che // beu ghis mtha' dai dgu yi mthar // rkari mthil mgo bo med par ni // thag ba gcig ni rnam phyun nas // lte ba'i dbus su mam par gnas // cha ni lia pa tsam flid ni // wiuébah dbyibs su reyas pa la // de yi cha yan phye nas ni // rdo rje'i dbus su rnam phyun ste // skyes gnas dbus su sa bon gnas // chos dbyiris khu bar byas nas ni // sgo ni dgu po thams cad du // de ni rim pas ‘pho bar ‘gyur // de béin me ni tshais pati (aaos)? // sa yi sa bon gflis kyis ni // mig la de Rid sbyar bar bya // rluh gi stoh sogs sa bon gyi // sems kyis sna dah rna ba sogs // bddud rtsi chu yi sa bon Ice // dban por gtso bo dban phyug Aid // ngrin par gti mug sa bon te // lag par fon mons te bZin no // 1st, shows no equivalent; its presence may be al- lowed in a’general sense of "sphere," oid. kluh Fue expect tshatis pati bu ga for Skt, brahnarandhra. Tib. reads dhos which points to rapa, maya, and also mUla; but -randhra is tentative. See Note to Skt, edition.127 gtyo ba shin ei gnas rnams su // phyugs dag'ite ba'i rtsa bar ni // yan lag brgyad kyi sa bon gyis // yan lag breyad kyi cho gas ‘dzin // brtan sogs g'yo bar beas pa yi // ‘gro kun khyab par byed pas khyab // tsharis sogs lha dah 1ha min rnams // de yi gdan du gyur pa yin // gan la gtso bo spyod gyur pati // khyim ni bha ga ges su gsuns // ji srid lus la rnam gnas ba // de yi las daf las min ‘gyur // dge dah mi dge dan cuh zad // byas ba'i las ni thams cad byed // rnal 'byor mam pa Mid du gsuhs // rab du sbyor ba® bsgom pa yin // gan tshe las kyi lus beom ba // de ltar lha ru 'gyur ba yin // gan gis brtan dan g'yo khyab pa // des ni de tshe ran gis nus // nam mkhat lta bur mflam Aid ni // de yi kha dog Ses bar bya // 1fib phyugs bdag. Corrected Skt, pramibhyam. Comm. hyugs. According to Das, dag often points to Skt. dual flection found here in All liss, The corruption of dag to bdag may have occurred by way of ~ba dag. 20ib, anticipates prayoga, yet Skt. reads pUja. Perhaps the Tibetan is a translator's gloss on the meaning of plja here.128 mya tian ‘das nas dpa’ po ni // gos pa med cin dri ma spans // ma dan srin mo Rid dan yah // bu mo de bZin gfien mo dah // bram ze mo dah rgal rigs dan // rje'u mo de bZin dmahs mo dah // gar ma tshos ma gtyun mo dah // de bZin du ni gdol pa mo // thabs! aah ges rab cho ga yis // de Hid rigs pas* mchod par bya // Ji ltar bye bar mi ‘gyur bar // rab tu ‘bad bas bsten par bya // ma gsan sbrul dah chom rkun sogs // sa la spyod pa? sdug bsrial byed // rigs kyi dbye bas phye nas ni // phyag veya’ rnam pa har ni gsuns // bram ze skyes eflis rigs skyes ma // de béin gSegs pa Aid du gsuhs // reyal rigs ma ni rgyal” po'i rus // rma bya zla sogs rigs las skyes // ‘ost of the renaining lines in the chapter are found in HV? (1,5,2-3, 7-21). We show significant agreements and disagreements with Snellgrove's edition for purposes of comparison, See Notes to Skt. edition. ?nib, rig pas. ALL Mss, vatsalah. Comm. rigs pas. HVT vatsalahy rig pas, Tib. points to some form of vid- supported by HVE Tibetan; Comm, however, points to cor- ruption of Tib, supported by All Mss. and HVT Sanskrit, Snellgrove shows no awareness of the problem.129 rdo rje bdud rtsi Zes byar grags // rje'u mo ba glah skon ba ste // las kyi rigs las skyes par gsuhs // dmahs mo yan ni bran mo ste // rmam par snan mdzad chen por gsuns // gar ma pad mati rigs flid de // thos ma de béin las kyi rigs // gtywi mo rdo rje'i rigs su béad // rin chen gdol pa mor Ses bya // phyag reya lhar ni rnam par nes // ‘ai rnamst de béin gfegs pati ries // mdor bsdus pas ni brjod par bya // dpal ldan de béin flid ggegs Sin // de bZin slar yan ggegs ba Aid // ‘dis ni Ses rab rigs pas*ni // de bZin gSegs par mion par brjod // rigs ni rnam pa Ina ru gsuns // rigs ni brgya dah mtha' yas dan // sku gsun thugs kyi dbye ba yis // phyi nas rnam pa gsum du ‘gyur // Juv? sa spyod me yisy ..."deni ‘oxy, phyag breya Saib, unreadable iqhe plural translates the Skt, singular etat which does carry a plural sense here, See Translation, 2nib, rig. Skt. yuktya, Comm, rigs130 rigs dah "bywh ba lia rnams dan // phuh bo Ina yi ran bZin gyis // rdo rje rin chen pad nor bu // + pati rigs rnams so // ‘dzin pati rim sgom pa po med bsgom bya med // stags med lha yah yod ma yin // spros pa med pai ran bZin id // stags dah lhar ni yan dag enas // rnam snah mi bskyod don yod dah // rin chen dpag med sems dpat 'o // tshas pa khyab "jug 4i ba dah // thams cad sans rgyas de fid brjod // tsharis pa sgrib bral sas rgyas flid // ‘jug phyir khyab 'jug brjod par bya // #i ba rtag du dge ba ste // thams cad kun gyi bdag flid gnas // dam pa'i bde bas de Nid de // dga' ba rtogs phyir rnam sans rgyas // gah phyir lus las byuh ba flid // 1ha Zes mhon par brjod par bya // ‘di la bha ga mhat ba'i phyir // beom ldan ‘das 'Zes brjod par bya // bha ga rnam pa drug du brjod // dbah phyug la sogs yon tan kun // ‘us. A. prastiti accepted tentatively; B, prasphuti; C. prasbhiti. Comm, suggests lam, The passage is highly tentative,131 yah na fion mons la sogs pa // ‘"joms pati phyir na beom ldan ‘das // gan phyir skye ‘gro skyed pa‘’i phyir // Ses rab ma Ses brjod par bya // gan phyir skal pa ston pa’i phyir // Ses rab de fiid srin mo fid // Ses rab tshos mar brjod ba ni // sems can thams cad 'tshod pa'i phyir // (vtso blag! ma Zes de béin brjod) // yon tan 'jo bar gsuhs pa'i phyir // Ses rab bu mor brjod par bya // shih rje chen pos gtyo pati phyir // es rab gar mar brjod par bya // gan phyir beom ldan mi reg pa // de phyir g'yuh mor brjod par bya // &1i ka 1i rab smras ba // belas pa smra bar yah dag béad // rkah pati rjes ni dkyil ‘khor yin // fied phyir dkyil 'khor brjod par bya // lag pa sgyur ba phyag reya yin // sor mo fied pa'ah de bZin no // gan phyir rnam sems bsam gtan ni // gah sems de ni bsam gtan no // 1tib, bslag. ‘The inclusion of this quarter-verse is strongly qualified since it lacks any Skt. witness. HVT Tibetan reads -- incorrectly -- gtso blag ma Zes de bZin brjod. Since we may have expected tshos instead of ‘tshod in’ the passage preceding, the addition may represent a translator's gloss. See Skt, edition for fuller discussion.132 pha las bde ba gah thob ba // de yi bde ba rah gis bza' // de ba gah gis ‘chi! ba ‘air // de yi bde ba bsam gtan brjod // brjod par bya ba dah rjod par byed ba'i byah chub kyi sems bskyed pa la sogs pa'i bsgom pa'i de kho na'i rab tu byed ba ste dah po 'o// toib, menia133 (Chapter 2) (bcom 1dan ‘das kyis bka' stsal ba)? // de nas bya chub kyi phyogs kyi chos sum beu rtsa? bdun brjod par bya bo // nan gi lus dan // phiti lus dan // phi nan eflis kai lus la lus kyi rjes su blta Zin enas pati phyir yah dag par rab tu ges te // ma rig pa la sogs pas yid? eis su gyur pati ‘dul dati ‘jig rten la dran pa dah ldan pa'o // nah gis tshor ba dan // phyiti tshor ba dan // phyi nan gis tshor ba la tshor va'i rjes su blta Zin gas pa'i phyir yah dae par rab tu Ses te // ma rie pa la sogs pas yid afis su gyur pati ‘dul ba'i ‘jig rten la dran pa dan lden pa'o // nah gi chos rnams dah // phyi'i chos rnams dafi // phyi nan eflis ka'i chos rnams la chos kyi rjes su blta Zin enas pa'i phyir yah dag par rab tu es te // ma rig pa la sogs pas yid eflis su gyur pati'dul ba‘'i ‘jig rten la dran pa dah ldan pa'o // nan gi sems't dan // phyiti sems dan phyi nah eis kat sems la sems kyis rjes su blta Zin gnas pa'i 1nip, omits. Skt, omits. We include this phrase to aid the translation and qualify its presence here and elsewhere, For a literary, if not a philological, ra- tionale for our procedure, see Note to Skt. edition, nin, brtsa 3iv. yad 4, ‘Tib, sams134 phyir yah dag par rab tu Ses te ma rig pa la sogs pas vid eflis su gyur pa'i ‘dul pa'i ‘jig rten 1a dran pa dah Idan pato // ‘di rnams ni dran pa fle bar béag pa! béito // sdig pa mi de ba'i chos ma skyes pa rnams mi bskyed pa'i phyir ‘dun pa skyed do // ‘bad do // brtson ‘grus rtsom mo // sems rab tu ‘jog go // smon lam yah dag par ‘debs so // sdig pa mi dge ba‘i chos skyes pa rnams span pa'i phyir ‘dun pa skyed do // "bad do // brtson ‘grus rtsom mo // sems rab tu ‘jog go // smon lam yah dag par ‘debs so // dge ba'i chos ma skyes pa rnams ba skyed pa'i phyir ‘dun pa skyed do // 'bad do // brtson 'grus rtsom mo // sems rab tu ‘jog go // smon lam yah dag par ‘debs so // de ltar dge ba'i chos skyes ba rnams nas bar bya ba'i vhyir thabs tshad med pa bsgoms pas yohs su gan ba'i phyir yohs su ga bar ayur pas bsgom pa dam pa ‘phel bar bya ba'i phyir ‘dun pa skyed do // ‘bad do // brtson 'grus rtsom mo // sems rab tu 'jog go // smon lam yah dag par ‘debs so // 'di rnams ni yah dag par spon bZi'o // ‘dun pati tin tie ‘dzin spoh ba'i ‘du byed dari ldan pa'i rdzu ‘phrul gyi rkan pa bsgom par bya ste // bye brag phyed pas ties par ‘byuh ba dan // ‘dod chags dah bral bas es par ‘byuh ba dah 'gog pas hes par 'byuh ba dah // rnam par byah bar gyur bas” bdag ei ‘dun pa nub ‘hb. gfae nib. mam par byah bar gyur pa translates vyavasarga- parinata. The Skt. is unusual, a fact which has resulted in a rather awkward Tibetan rendering, The awkwardness is witnessed by corruptiors in lines that follow and also in an135 par ‘gyur Zin Sin tu rab tu ‘jog pa ma yin pato // brtson 'grus kyi tin ne 'dzin spon ba'i du byed dan ldan pati rdau 'phrul gyi rkah pa bsgom par bya ste // bye brag phyed pas hes par 'byun ba dan // ‘ded chags dari bral bas hes par ‘byuri ba dah // 'gog pas par ‘oyuh ba dan // rnam par byah par! gyur pas bdag gi brtson ‘grus nud par ‘gyur Zin Sin tu ‘jog ba ma yin bato // dpyod pati tif fe 'dzin spon ba'i ‘du byed dai Idan pati rdau 'phrul gyi rkah pa bsgom par bya ste // bye brag phyed pas ries par "byw ba dah // ‘dod chags dah bral bas tes par ‘byun pa dan // ‘gog pas ries par 'byui ba dan // rnam par byah@par gyur pas bdag gi dpyod pa nub par ‘gyur Zin Sin turab tu "jog pa ma yin pa'o // sems kyi tin rie ‘dzin spon bati ‘du byed dah Idan pa‘i rdau ‘phrul gyi rkah ba bsgom par bya ste // bye brag phyed bas hes par ‘byurn ba dan // ‘dod chags dan bral bas ries par 'byun ba dah // ‘gog pas ries par 'byun ba dan // rnam par byari bas ries par ‘byuh bas bdag gi sems nud par ‘gyur Zin Jin tu rab tu ‘jog pa ma yin pato // ‘di rnams ni rdzu ‘phrul gyi rkai pa bZi ste// ‘dod par spyod pa dan beas pa'o // ‘jig rten pati. yan dag pati lta ba la dad par byed de // ran gi las kyi rnam par smin pa la so sor yid ches par gyur pa gah fig attempt at explanation by the translator below. toi. byed 2nib. dyed136 de ltar las byed! bar ‘gyur ba dge ba ‘am sdig pa de dah de'i las kyi rnam par smin pa so sor flams su myon par ‘gyur pa'i phyir de ni ‘tsho bai reyur yan sdig pati las mhon par ‘du mi byed pato // 'di ni dad pati dban por gsuns so // zah Zig chos rnams 1a dad pa‘i dban pos dad par byed pati chos rnams la brtson ‘grus kyi dbah pos Ses par byed do // ‘di ni brtson ‘grus kyi dbah por gsuis so // gan zig chos rnams 1a brtson 'grus kyi dbah pos Ses pa de'i chos rnams ni dran pa'i dbari pos rab tu ‘jig par mi byed pato // ‘di ni dran pati dbah por gsuhs so // gan Zig chos rnams la dran pas rab tu ‘jig par mi byed pa de'i chos rnams ni tin re ‘dzin gyi dbah pos rtse gcig tu byed pato // 'di ni tif rie 'dzin gyi dban por gsuis so // gan Zig chos rnams la tin rie ‘dain gyi dbah pos rtse gcig tu byed pa de'i chos rnams ni Ses rab kyi dban pos so sor rig pa ste // de ni chos de dah de rnams la so sor rtof pa skye bar ‘gyur ro // ‘di ni Ses rab kyi dbanh por gsuns so // dban po lha po ‘di rnams 'phel ba ni stobs lna ru ‘gyur te // dad pa'i stobs dah // brtson ‘grus kyi stobs dan // dran pati stobs dan tin re 'dzin gyi stobs dah// ges rab kyi taib, vyah137 stobs te // ‘di rnams ni stobs ina'o // de la byah chub kyi yan lag bdun gah Ze na // ‘di lta ste // dran pa yar dag byafi chub kyi yan lag dan// chos rab tu rnam par 'byed pa yah dag byaf chub kyi yan lag dai // brtson ‘grus yan dag byah chub kyi yan lag dan// dea’ pa yan dag byan chub kyi yan lag dan // Sin tu spyans va yari dag byah chub kyi yan lag dan // tin ne ‘dzin yan dag byah chub kyi yan lag dah // btai shoms yan dag byan chub kyi yan lag ste // bye brag phyed pas nes par "byuh pa dan // ‘dod chags dah bral bas ries par ‘byuh ba dan // ‘gg pas ries par 'byufi ba dan // kun nas flon mohs pa dah bral ba'i kun nas rnam par bya bar gyur pa dah // chos rab tu *byed pa ni byan chub kyi yan lag bdun la sogs pa sgom pa'o // de la 'phags pa'i lam yan lag brgyad pa gah fe na // yan dag pa'i lta ba ni gah Zig ‘jig rten las ‘das pa ste // bdag tu lta bas kun nas bslah pa ma yin pa dah // sems can med pa dah // 'tsho ba med pa dan // gso pa med pa dari // (skyes bu med pa dan) // gan zag med pa dah // ed las skyes med pa dah // (Sed bu med pa dah)? // dyed pa po med pa dan // tshor ba po med pa‘i lta bas kun nas bslah pa chad pa dah} // rtag par lta bas kun nas bslan pa tonere is no support for this phrase in Skt, ?ohere is no support for this phrase in Skts and it may be a gloss on the preceding phrase. Pnib, chad pa ma yin pa dah, ‘The negative verbal form here is eccentric for the section while precisely this form as a verbal termination is omitted below, We judge the phrase to be misplaced,138 ma yin pa dai // (srid pa dan) srid pa bral ba'i ita bas kun nas bslari pa (ma yin pa) dari* // rigs su luA bstan pati 1ta bas(kun nas bslari pa dah?)// ji srid 'khor ba ma yin Zin mya rian las ‘das pa'i yah ma yin pati lta bas kun nas bslan pa ste // ‘di na yah dag pa'i lta bar gsuns so // gan Zig yan dag pa'i rtog pa ni ‘dod chags dah// Ze sdah dah// gti mug dah ffon mohs pas kun nas bslah pati rtog pa de ni yah dag pa'i rtog par mi ‘gyur ro // yah dag pati rtog pa gah Zig tshul khrims dah // tin he ‘dzin dan // Ses rab dah // rnam par 'grol ba dan // rnam par ‘grol ba'i ye Ses mthoh ba'i phun pos kun slori ba de'i yan dag pati rtog ‘a de ni yah dag pati rtog par ‘gyur te // ‘di ni yah dag pati rtog par gsuns so // gah Zig tshig gis bdag la gdun par mi bya Zin gZan la gduh bar mi bya ba dah // bdag la mi bya Zin gZan dag flon mohs par mi bya ba dah // bdag 1a mi bya Zin eZan dag 1a yah dbyas* par mi bya ba ste // de mfam par béag pa dah ldan pas tshig dan ldan par ‘eyur Zin // gah gi tshig gis yah dag pa‘i "phags par ‘jug par ‘gyur ba ‘di ni yah dag pa'i riag ces gsuns so// gan dig las nag po dah // nag po'i rnam par smin pa de'i las mhon par ‘du mi byed pa dan // gar fig las dkar ba dah dkar po'i rnam par smin pa de'i las mion par ‘du mi byed pa dan // gah Zig las dkar po dah // nag po'i rnam par loib. omits. Skt. bhavo, The sense of the passage supports Skt. ?0ib, omits, Precisely this verbal forn is added by Tib, above; we judge it to have been misplaced. See Note above.139 smin pa de'i las mhon par ‘du mi byed pa dan // gan #ig las (dkar po dan)’ // nag po dah // dkar po'i rnam par smin pa dan // (mag po)® zad pa'i bsam pas gnas ba de'i las mhon par 'du byed de // dam pa'i las lta bur ‘gyur ba ni yan dag pa'i las kyi mtha'o // gah gi tshe ‘phags pa lta bur dul ba dah // yon tan (yah dag pati chos3) Zum Ziri dul ba dah // kha gsag med ba dai // mari du smra ba ma yin ba dah // gtam la mi dga' ba dah // ran gi spyod pa'i khrims dan // ‘jig rten pha rol gyi dba phyug dan ldan pa dari // bdag gi rfied ba kha na ma tho ba med pas bdag chog par ‘dain ba dari // ‘phags pa'i bka'i gnah bas 'tsho ba ste // ‘di ni yan dag pati ‘tsho bar gsutis so // rtsol ba ni gah Zig brdzun pa dari // 'phags pas ma gnari ba dan // ‘dod chags dan // fe sdah dari // gti mg dan // fion moris pa rjes su sten par mi ‘dod ba ni rtsol ba ste // rtsol pa gah Zig yah dag pa‘i ‘phags pa‘i lam gyi bden par ‘jug cin mya rian las ‘das par ‘gro ba dan // so sor* gas su skyed par byed pa de ni rtsol ba yah dag par rjes su ‘brani ba ste ‘di ni yah dag pa'i rtsol par gsuris so // gam la fie bar gnas pa de ni rab tu mi g'yo ba dani // lus dranh pos kyog pa ma yin pa dah // 'khor ba'i skyon sna tshogs> 1a sogs pa (dbah du byed pa)® ston cin // mya rian 3skt. omits the phrase, but the sense seems the same, ‘oib. abya ‘there is no support for this phrase in Skt., but the sense is not disturbed. ®sit. does not support this word although the sense is not disturbed; its piace, however, is awkward,140 las "das pa'i enas (‘dod pa'i}) aran pa nimi brjed pa’) ste // ‘di ni ‘phags pa'i lam la4 yah dag pa'i sbyar ba'o// ‘di ni yah dag pa'i dran par gsuns so // yan dag pa'i tin ne ‘dzin ni tin rie 'dzin gah la gnas nas sems can thams cad rnam par thar par bya ba'i phyir yan dag par enas te // mya rian las ‘das pa man pato // 'dini yar dag pati tin he ‘dzin Zes gsuis so // de fiid yan dag bfad ba ni // dga’ ba la sogs pa rnams te // aban po la sogs ran béin gyi// byari chub sems dpa’ rnams kyi gnas // phun bo la sogs Khyad bar gyi // saris rgyas thams cad kyi ni gnas // saris rgyas byan chub sems dpa' yi // sats reyas Hid ni mehog du ‘bah byari sems sum cu rtsa gis kyis // gah tshe ‘dir ni gah gyur pa // dbar po phun po ‘byun ba yi // saris rgyas de yi de ma thag // raf lus flid la sahs reyas flid // efan gah? du ‘ai mi gnas so // lus les gfan du sais rgyas flid // mi Ses pa yis bsgribs par brjod // ye Ses chen po ravi lus gnas // rtog pa thams cad yah dag spans // dios po kun 2a khyab pa po // lus enas lus la ma skyes bato // rdo rje sfiin pos gsol ba // lus la rtsa du lags // bcom ldan ‘das kyis bka' stsal ba // 'khor lo 3this passage finds no support in Skt, and may be a gloss, 4 Tib. so so'i gnas su Snip, sna chogs 6, 1 Corrected Skt, pranita suggests a weakness in Tib, here, The weakness may reflect, however, a doubtful Skt. line, See Notes above and below, ‘The phrase finds no support in Skt,141 béi yi rab dbye bas // braya phrag gcig dah ni & lhag // byari chub sems kyi ran bZin ayis // rtsa rnams sum cu rtsa gflis mchog // gswis pa // ‘i lta ste'// mi phyed ma Zes brjod pa dah // phra gzugs ma dah // brtse ba ma aan?// gtyon pa ma dah // thuh fu ma dan // rus sbal skyes ma dani // bsgom pa ma dari // dbah ma dan // skyon ma dani // ‘jug ma dah // ma mo dai // mtshan mo dan // bsil sbyin ma dan // tsha ba ma dan // brkyari ma dai // ro ma dari // kun dar ma dan // 'bab ma dan // ratis ma dah // mdog ma dani // (gzugs can ma dah)? // spyi ma dah // reyu sbyin ma dari // sbyor bral ma dan // sdug gu ma dah // grub ma dah // ‘tshod ma dari // de bin du yid bzan ma dah // sum skor ma dah // ‘dod ma dah // khyim ma dah // gtum mo dan // baud Panis phrase finds no support in Skt. and may be a gloss to explain an ambiguous line. Paid, tphags pati yah dag pati lam 1a sbyar bato, Skt. Grya m&rga samprayogah. Ilixed syntax is not uncommon for Tibetan translation, 4 Corrected Skt, muditadyas tu bhiimayah, rib, ngan lone thirty-two Channels and closing brief dialogue are found in HVT 1,1,.16-20a, 2, Tib. translates divy, HVT rtse ba Fmnis veading finds no support in Skt. and, if admit- ted, names a thirty-third channel which is either wrong or problematic, ibs, however, does parallel HVT, in tu @zugs can ma which Snellgrove's edition claims to translate varna. Despite Snellgrove's discrepancy, his lists total the expected thirty-two.142 ‘dral mato // (rdo rje sfiri pos gsol ba)* // beom ldah 'das rtsa ‘di dag lta bu lags srid gsun yohs su gyur ba ste // (beom 1dan ‘das kyis bka' stsal ba)? // gzuri pa dan ‘dein pa thams cad yons su spans pa'o// dran pa fe bar bfag pa bZi dan // yan dag par sbon ba bZi dan // rdsu 'phral gyi rkari pa béi dan // dba po Ima dan // stobs lha dah // byari chub kyi yan lag bdun dani // ‘phags pa'i lam yan lag brgyad pa'i mthar thug pa la sogs pati rnam par 'grol ba // byari chub kyi sems * jug pa Zes bya ba ste rab tu byed pa gis pato // ‘the connecting phrase has been added by the Editor, 2See Note above.143 (Chapter 3) de nas beom 1dan ‘das la de béin efeas pa thams cad kyis mchod ba byas nas phyaz ‘tshal te ‘di skad ces e801 to // esah ba'i ye Ses bla med pa // sin po beom ldan béad du gsol // de nas boom ldan ‘das kyis de bfin gfegs pa thams cad kyis gsol ba btab par mkhyen ras rgyud thams cad kyi sflin po ye Ses mar me rdo rje'Zes bya ba'i tin re ‘dzin 1a sfioms bar gugs te rayud thams cad kyi gsah ba ‘di bka’ stsal ba // #sar ba'i mchog gi dgyes pa na // thams cad bdag flid rtag tu béues // sans rgyas kun dhos sems dpa’ ni // rdo rje sems dpa’ bde ba'i mchog // ‘di ni beom ldanrnal 'byor te // brtan pa” rtag pa mehog tu yah // vid srab so sor skyes ba Hid // rtag tu rah béin gnan dka' ba // 1skt. omits. See translation. 274d, vstan pa. Skt. sthita1h sna tshogs las kyi rnal ‘byor gyis // sna tshogs cho ga ‘dod pa yi // sas reyas rdo rje ‘dzin sogs rnams // sems can rnams ni ‘dul bar brjod // sahs rgyas kun sogs brtan dan gyo // thams cad dios po srid pa 'di // sans rgvas kun dan mfiam sbyor ba // mkha' ‘aro ma yi dra bati sdom // ‘dis ni seyu mati rnal ‘byor ayis // thams cad las ni sna tshogs mchog // sahs reyas sogs pas ‘dul ba‘i phyir // dios grub sems can kun don mehog // rah gi fo bos yohs bsgyur bas // bud med sgyu ma thams cad ‘grub // sna tshogs sgyu ma'i phyag raya ‘di // mkha' ‘gro ma Zes kla kloti skad // tai bai ha ya sar ‘gro bar // skad! abyins ‘di ni rnam par rtog? // nam mkha' kun tu sbyod ‘grub bas // mkha’ ‘gro ma Zes rab tu grags // kun nas sna tshogs phyag reya ste // kun las sna tshogs sdom pa'o // rdo rje rdo rje 'dzin pa Aid // pad ma de bZin pad ma ‘dzin // tskt. omits 2nib, rtag145 nor bu nor bu ‘dzin pa Rid // ‘di rnams kyi ni rigs rnams yin // de nas de béin eSeps! pa thams cad zil gyis pnon pa rdul dan bral ba'i ganas fes bya ba'i tih fe 'dzin la sfloms par gues te // byah chub kyi sems ‘di bka’ stsal pa // stom min stor ba min pata min // dbus mar dmigs par mi 'gyur te // Ses rab pha rol phyin sbyor ba // thabs ni sHin rje'i bdag Aid de // de nas mdzes pa'i sMin rje thabs // Ses rab pha rol phyin esal ba // rnam rtog med pati chos rnams la // dhos po med cin bsgom pa tah med // rnam rtog med vas rtaz mos nas // brtag pa kun eyis brtae var bya // rnam rtog med pati chos rnams la // sems can don ni yons su brtag // de bZin gSegs pa kun bdag chos // chos can med cin chos Hid med // sera brilan lta bur mflam pa Rid // de nas ‘di ni chos hag *byur // de nas theg pa chen po las byuh bai bsgom pas yon tan rgyas pa rnams kyis dus esum gyi de bZin efees pa tain. efes pa146 thams cad kyis bstod pa'i rgyal po ‘dis yan dag par bstod pa // rnal 'byor gyi bdag po sems can grol bar mdzad pa la bstod cin phyag ‘tshal lo // thams cad) bdag Hid skyes pa gcig par mdzad pa la bstod cin phyag ‘tshal lo // *khor ba‘i rgya mtsho'i eti mue gcod par mdzad pa la bstod cin phyag 'tshal lo // de kno na thams cad kyi ve Ses gcig du ston par mdzad pa la bstod cin vhyag ‘tshal te // bdag rtae tu phyag ‘tshal lo // yari mchod pa byas nas phyag 'tshal te 'di skad ces gsol to // chos rnams thams cad gcig pai sku'i// sflin po beom Idan béad du gsol // beom 1dan ‘das kyis bka’ stsal pa // dbah po gan dah gan lam fia // de dah de yi rah bZin 'gyur // mflam par ma béag rnal ‘byor gyis // rtag bar Sin du mflam béag Aid // gah phyir thams cad bdag flid kyi // rnam Ses phuri bor enas ba ni // skyes bu tha mal sems rmons pa // la las so sor rtoz mi nus // sems dan sems byun sems kyis dnos // ye Ses Ses bya rai béin can // ‘bras bu rnams la byed pa fid // laib. sems can, Skt. sarva-147 chos dah chos nattbsgom ba fid // gan phyir chos ni du mas ni // chu bo'i rayun ni reya mtsho ltar // thar pa Mid ni gcie pu yin // mah po dmigs par mi ‘gyur ro // ji ltar nah du rnam gnas pa // bla ma'i Zal las rfled par ‘gyur // de kho na flid méor bstan pa ste rab tu byed pa gsum pato // tip. chos can, Skt. dharmangin148 (Chapter 4) (vcom 1dan "das kyis bka' stsal ba)!// de nas rgyud rnams thams cad du // etan la phab pa rab béad bya // sems can kun la miam pa'i phyir // 2 gougs can fd // sku gsum reya che'i’ tshans sogs lha dan lha min beas // de rnams kyi ni enas su teyur // de flid ges rab pha rol phyin // kun rdzob rnam pa'i gzues can ma // de Aid yul las ram par 'das // srog chags kun gyi shin la enas // de phyir sa raya? ci Zig bya // mdor bsdus pas ni safis reyas Mid // bskal pa bye ba rans med vas // ji ltar satis rayas zah thob pa // gah gis dam pati bde bas khyod // skye ba ‘dir ni thob par ‘eyur // yan na-rdo rje ‘dzin pa flid // yah na ‘Khor los sayur ba tam // lone connecting phrase is added by the Fditor to facilitate translation. 24D, chati Jha reyal. Skt. vistarato149 ‘dis ni dios grub chen po brayad // gZan yah ‘di la ‘dod pa ‘ah // gti mug chags sdan ria reyal dan // phrag dog dah ni fon mons lnas // sems can so sor beirs pa gan // s ‘jons // ‘dis ni ‘aro dru sems can beiris // rari gi yan lag Aid ky ‘khor bar ‘khor Zin skye ba Aid // 1 evur vas // lon moris pas ni rmoas sdie pa dum byed par teyur // de phyir ‘di boom cit bsrex Rid® // sans rgyas kyis sprul rigs pas ni // "Khor ba'i reya mtshor Lhun ba yi // sbyor bral sdug bsrial mthoh nas ni // thabs dan Ses rab sprul pai rayus // fon moris rnams ni vid ches ‘zyur // mtshon va ‘di ni ‘bras bur eyur // khams esum du ni dri med snan // gan dah gan gis eas gyur ba // de ni de yi fo bo can // bud Sin dsregs pa'i rigs? pas ni // dgyes pa'i rgyal ba gar mkhan mchoz // phun po khams dan skye mched rnams // loin. mons ®oi. mkhyen fia. Skt. vidagéha 3nid, rags. Skt. yena, While the corrected form appears elsewhere in the Text in a similar context, the Skt. parallel is weak here.150 ‘ai lid rnam dag mtshon pa ‘di // ji ltar dera po nus pa la // dgra bo nus pas de bsnun pa // eti mue dae pas gti mug ste // Ze sdan dag pas fe sdah flid // ‘dod chags dag pas ‘dod chags te // fla reyal rnam dag fa reyal che // phrag dog dag pas phrag dog Aid // thams cad rnam dag rdo 'dzin mgon // de yi no bo rnam dag pa // fion mois Ina ni mam par ‘eyur // de tar rigs ni 1na rnams dah // ye Ses Ina dah sans'reyas Ina // ‘di las rdo rje sfin po dan // Khro bo khams gsum sems can skye // nah gi dbye ba ‘di Rid ni // bla ma'i Zal las riled par 'eyur // bla ma dman ba'i sems can rnams // snags dan phyag raya red mi "eyur // gan fig Sin du geal bas ni //* 3 ‘dzam? glin de ‘dir sahs reyas bsrags // gru gsum dag pa e yi dbyibs // Ioib. das rayas ?there is no equivalent Pada in the Mss, here, We judge a misplacement has occurred and decide in favor of Tib, See Note to the Skt. edition, 3, ‘Tib, mdzam151 abus su dayes pati (e bam)*yin// gru esum dkyil ‘khor flams dga‘ bar // rao rje ra 1i7 (rnam par byw)? // ‘btsun mo'i pha ga Zes kyat bya // chos kyi 'byuh mas Zes byar bSad // de yi nai sof pad ma // ‘dab ma brayad ba sfin por teas // de la Zi ke 1i ‘dres // sde tshan brgyad ni ram par enas // snags kyi ezues kyi lus can gyi // las kyi tshozs ni byed par ‘evur // yi ge rnams ni Ina beu Aid // rig byed rnams la fle bar enas // stags rnams fiid dah reyud rnams dah // phyi rol tshul gyi bstan bcos kyi // rdo rje sfiri po'i rah béin ‘ai // efan du (a las)” cai zad med // aka ca ta ta ba ya Sa // sde tshan (dga' ba)? ana bow yah // mfam pa dag du sprul pa rnams // loorrected Skt. parallels Tib.; but the presence of evam here seems meaningless. See Note to Skt. edition. 2, ; ‘This is a transliteration of what appears to be a technical term in Skt., the meaning of which has not been determined. 3he phrase parallels Skt, vinismptam in a very loose way and is, therefore, doubtful. ‘set, ebhyo appears to lie behind a las, a question- able but not entirely inaccurate parallel.152 rdo rje ra 1i pad mar son // ‘dab ma brgyad po phyogs rnams dan // mtshams rnams su ni ‘di rnams ries // de rnams dbus su ze ‘bru la // dam pati dbah phyug ma yod do // sde tshan brgyad po rnams kyis ni // yi ge dam pa yoris su bskor // ani yig ‘bru kun gyi mehog // don chen sde tshan gtso bo ni // lus can rnams kyi shags kun ni // "di fid las ni yah dag ‘byun // wan Zig ral eri mig sman dah // rari byuz ri lu! sa tog? dah // mod sbyin mo'i yan lag ma // ‘jig rten gsum gyi khons su reyu // drul chu'i ‘gro bas rjes su ‘bran // zari Zig thams cad mthu che ba // ravi gi khyam du (1a beu)? ‘dod pa dar ddan par (‘grub bo)* // Stnere is no support in Skt. lapis is a contraction for ril bu. See Wayman, Yoga, p. 291. 2, c Tib. rkah ‘oe 3see Note below. Skt. fur the Pada, svabhavane satyam(corrected) ca kamanvit®s., The lack of parallel here and irregular meter in both Skt. and Tib, leaves both lines doubtful.153 de ni sde tshan brayad nah son // dbyahs mehog sde tshan bdag flid byin // skye bo rnams kyi tshig rgyas va // gan Zig cun zad rtogs bya ba // de kun shags kyi gzugs kyis ni // de phyir rab tu skye bar 'gyur // lus can rnams ni thams cad kyi // sera ni snags Zes brjod par bya // sna tshogs mdud pa'i gnas chen las // chos kyi ra li rnam par 'byun // @nos grub rdzu ‘phrul rnam gnas pati // snags dah nes pa gan yan med // ran béin gyis ni ma skyes pati // stags kyis yig ‘bru dban phyug mchog // yah dag sbyor ‘byun mtshan Aid ni // de nas mehoz du rab béad bya // e ni sa ru Ses par bya // las kyi phyag reya spyan ma flid // sin rje chen po thabs chen po // ran bZin sna tshogs spyod yul ma // lte bar sna tshogs! ‘dam skyes la // sprul pati 'khor lor rnam par enas // bam ni chu ru ges par bya // chos kyi phyaz reya ma ma ki // lonis very loosely translates Skt, catuhsasta-.154 byams pa dai ni smon lam tshull // lha mo rdo rje'i rigs vyun ma” // shin khar chu skyes ‘dab bryad 1a// chos kyi 'khor lor yan dag gnas // ma ni me ru? brjod pa ste // phyag reva chen po gos dkar mo // dga* dan stobs kyi rnem 'byor gyis // lna mo pad mati rigs byun ma // lkog mar chu skyes 'dab breyad etis // lofs spyod 'khor lor yah dag enas // ya* ni riuh gi ran bzin te // Yon mohs thams cad rab 'joms byed // dam tshig phyag rgya chen po nes // lna mo las kyi rigs byuh mad // vtani sfloms ye Ses rnal 'byor eyis // sgrol ma 'khor ba sgrol mato // ‘dab skyes ‘dam ma sum beu ghis // bde chen ‘khor lo chen por gnas // e ni ges rab brjod par bya // vam ni thabs dah ldan pa flid // lopis is an unusual translation of ripa. 2nib, gtso mo, Skt, udbhava, Since byuh ma appears below for the same Skt,, we have corrected in that way. 32a, ma ru Soa, ya. Skt. yZ Sein, gtso mo. Skt, udbhava. We have corrected for a form appearing elsewhere in this section, See Note above.155 bam gyis rnam par brgyan pa flid // e ni nes par mdzes par ‘gyur // thabs dan Ses rab rari béin gyis // sten dah ‘og du sfoms par ‘jug // e Mid dah ni bam Aid rag // (gflis gis su ni brjod pa Mid)! // ‘di skad ces bya ba ‘i tshig gi // phrad ni de skad ces gsuris nas // Zes bya ba‘i mthar thug pati reyud // kyi tshogs la bsflegs so Zes brjod do // bdag gis thos pa Zes bya ba ni de skad du ‘dod chags chen po ‘di la rtag du gnas pa'o // Sru Zes bya ma ni ‘azag par gsuhs so // tam* es bya ba ni gah yah bde ba chen po'i mgon po'o // bdag gis thos pa Zes bya ba ni (bdag Mid kyis thos pa'i phyir)? mma ba'i ye Ses kyis thos pa yin gyi // (edo rje sfin pos gsol ba)* // rtogs pa ni ma yin no // beom ldan ‘das mi rtozs pati skyon gah lags // bcom ldan ‘da kyis bka' stsal pa // sdud par byed pa dah ‘chad pa po // dag dbyer med par ‘gyur ro // ‘set, does not show an equivalent Pada. The Tib. addition is probably a translator's gloss. ?nib, ta, Uncorrected Skt, omits, MWe correct for tam in both editions since the context of the line requires it. The superscript of Tib, is easily lost; for more dis cussion, see Note to the Skt. edition.156 yan na rtogs pa Aid ni edul // byati skye bo'i dban du byas na // "chad ba po Aid dah sdud par byed pa yin te // ‘chad pa po na chos kyan ra // ran gi tshogs ldan flan pa ria // (rao rje sin pos zsol ba)! // de dag ji ltar ‘tshal bar beyi // (beom idan ‘das kyis bka’ stsal ta)? // gan du bde ba chen po'i mgon po gar mdzad pati (tshe)3 // geig Mid gcig dan du mati ro fes bya bati tshig gis (rol par mdzad pato)* // vigs kyi bu beom 1dan ‘das kyis gah curl zad gsuris pa de bdag gis gcig na Zes bya ba ni dus gcig Mid lato // gcig na Zes bya ba ni yud cig la'o // thos pa Zes bya ba ni lhag par son pa ste // ‘dis bsam gyis mi khyab pa‘i tin ne ‘dzin rfled do Zes bya bar vsflegs so // “the connecting phrase has been added by the Editor to facilitate translation. 3 this phrase does not appear in Skt. and seems to be in the nature of a gloss. lhe connecting phrase has been added by the Fditor, 2see Note preceding. 3sxt, does not reflect this word but reads nrtyaty at this point in the line, ‘The discrepancy does not ser- iously affect translation, 4, ‘This phrase does not appear in Skt, Sset, taccitta, The meaning of “aspiration” carried vy bsflegs makes the translation loose but possible.157 dus Zes bya ba ni dus tshad ces gsuns so // dus ni rnam pa gsum du brjod // bde bati dus dan sdug bsfial dus // bsam gyis mi khyab dus flid do // ‘o ma'i rgyun tar sna bug du // ‘on ba bde bati dus su gsuns // me'i gaugs kyis 'gro ba flid // sdug bsfal dus dah de gcie eraes // gcig ni lhan cig med pa vin // dus ni bsam gyis mi khyab 'gyur // ‘dod chags med cin chags bral med // abu mar dmigs par mi ‘gyur ro // de la ‘dod chags nus mtshan fid // ‘dod chags bral ba ‘gog par gsuhs // ‘di bral dbu mar mi rtog pas // ‘ai gsum dmigs par mi ‘ayur ro // ‘dod chags flid dah chags bral flid // ‘dres par gyur pa rfiog pa med // de b%in ‘dod chags chags bral las // ro mam gcig bu'i skad cig ma // dios po kun gyi ro mam pa // bsgom pa'i dus ni gcig tu gsuns //158 (becom Idan ‘das de gsuis)! // tdi lta ste // dbah phe dan // g2ugs dan // grags pa dan // dpal dan // ye Ses dah // brtson 'grus (phun sum tshogs pa ste)® // bha ga drug ces gsuns so // de ‘di la mia’ ba'i phyir beom Idan ‘das so // yari na garni fig mi mthun pa'i phyogs kyis chos de rnams bcom pa'i phyir beom ldan 'das so // de bZin g&egs pa thams cad kyi sku dah gswh dan thugs rnams dah de mams tid kyl sflin po dan // de flid rdo rje dai de flid kyi btsun mo dan // de’i bha ga de la béuas so // (rdo rje sBin pos esol ba)? // kye beom ldan ‘das béugs so Zes bya bas ci gsuris lags // boom ldan ‘das kyi bka'stsal lo // de bZin gSegs pa thams cad kyi ro cig pa thabs sna tshogs kyis ‘dul ba'i skye bo'i yid 'phrog pa dah ldan pa Zes bya bati don to // de béin gSegs pa thams cad kyi sku dan gsi dah thugs kyi sfin po rdo rje'i ran béin gan gi chos kyi "byun mas la // gah gi tshe beom ldan ‘das béues pa de'i tshe bdag gis thos pa'o // ‘di lta ste // Ses rab gah gis flon mois pa dan fle ba'i fon mohs pa ‘joms pa de*i phyir ées rab bha gar gsuhs te // bha ga der de bZin taib, omits this passage. Skt. bhagavan sa ucyate. We judge that Skt, is authentic with the loss of a passage in Tb, due to confusion of initial elements in adjacent passages, i.e. confusion of bsgom and beom. ‘The Fditor has reconstructed in a tentative way. See Note to Skt. 2, ‘The phrase does not appear in Skt, and is doubtful. 3the connecting phrase has been added by the Editor.159 pegs pa thams cad btsun mo Ihan cig du béugs so // (rdo rje sin pos esol ba)! // e ma safs rgyas thams cad kyi // kun mkhyen ye Ses bla na med // (vom dan ‘das kyis bka' stsal ba)? // de bdZin eéegs pati bde don gah // btsun mo fle bar mézad pato // rigs kyi bu 'di skad bdag gis thos va des bya ba'i yie ‘bru ni chos kyi thog mar rtog tu yan dag par ganas pa ste // dag pa dah yan dag par rdzogs pa'i sams reyas kyi dnos grub skyed par byed pato // lag na rdo rje ma Sad pa de ras (khyod 1a)? béad do // tshig "bru ‘di rnams kyis sems can rnams 'khor ba las pha rol du Sin tu rin bar (‘gro ba mion du)* mtshon par mdzad pa dan // mion du ndzad pa de nub pa'i sems kyis skye ba ‘dir sahs reyas fid tam) rdo rje sems dpat thob par 'gyur te // gah daz bsam gyis mi khyab pai gnas ma thob pa ni bde bar eSegs pa ste sahs reyas yin no // mtshan gZi mtshon par byed pa ni (sems par)® yah dag par gsuis te (sda bas)? bsten pa can lone connecting phrase has been added by the Fditor, 25ee Note preceding. 3sxt, shows no parallel. ‘onere is no support in Skt, for what may be a gloss. Snip, dam. Skt. vi S set. does not reflect the term, 2, See Note preceding.160 gyis mar med par rab tu ltun par ‘gyur bas na // kun nas fon mons pa can gyi sems kyis (ro)! spah par bya'o// kun nas fon moris pa can gyi srid pati ‘jigs pa las (‘das pa'i)® serud pa po // dpal dah ldan pas dag pati sems sgom par byed de thabs dan Ses rab kyi sbyor ba ‘dis ji ltar yan dag pa thob pa dag pa'i yah dag par rig pati bdae flid can kyi mtshan @Zi thabs dah Ses rab kyis nus pas nam mkha’ don mam Zih enas gsum du snah ba ste // de'i mtshon gZi ni mtshon par dka' ba dan thams cad du son ih reyu dn rkyen spatis pas yid bZin gyi nor bu lta bur ‘jig rten gyi (ran dah efan eyidon byed de // drios grub thams cad kyi mehog go // reyud thams cad kyi glen gi gan ba dpal yah dag par sbyor ba las byun ba‘i brtag pa'i rgyal po ste dan po rdzogs so%// 1st, satya, The terms are doubtful although related in meaning. 2sut, does not reflect the term which appears to be a gloss. 3see Note immediately above. “nip, sho161 ENGLISH TRANSLATION (Chapter 1) (Om.) Homage to Vajragaka. Thus I heard at one time: The Bhagavat was dwelling in the bhagas of the Vajra-ladies, (the heart) of the body, speech, and mind of all Tathdeatas. Now then, seeing Vajragarbha in the midst of eight hundred million lords of yora, the Bhazavat smiled No sooner did he smile than Vajragarbha rose from his seat, threw his upper garment over one shoulder, and put his right knee on the earth. Stretching forth joined palms, he petitioned the bhagavat with these words: © Lord of Knowledge, I wish to hear the character- istic of “arising from samputa," the secret of the nidana of all tantras. The Bhagavat exclaimed: Oh, Vajrazarbhat Excellent, excellent, Great Com- passionate One! Excellent, excellent, Great Bodhisattva Excellent, excellent, Source of Virtues! Whatever is secret in all the tantras, ask for all of it just as you wish,162 Then, with Vajragarbha at their head, their eyes open wide, thrilled, bowing again and again, those Great Bodhisattvas voiced their doubts on this occasion: What does “all tantras" mean? And in what sense is there a "nidana"? What is "secret" there? What does the name " from samputa" mean? What is the "characteristic" there? The Bhagavat answered: "All tantras" is "all" and those "tantras." The phrase “all tantras" means the Sam&ja, etc. The "nidana” of them means the inevitable rule of their arising, It is "secret" because it is not within the range of Hari, Hara, and Hiranyagarbha or of Sravakas and Pratyekabuddhas, "Samputa" consists of means and insight. “Arising” from the tantra means the samputa-equipoise; "arising" is the process of arising, Such a state consists of the intrinsic nature (and universal nature) made up of the stationary and the moving. What is characterized by this is the "char- acteristic." Or the word “samputi as the nidana of all tantras means Vajrasattva. By the word “secret” is meant con- struction of mantras according to the precepts and the character of initiation and deities of the mandala ret- inue,163 This is a tantra consisting of means and insight. Listen to what I declaret Having imagined voidness first, one washes away the impurity of embodied beings. One imagines "sphere of form" among the voids and does the same with "sound." One imagines “sphere of odor" among the voids and does the same with "taste. One imagines "sphere of tangibles" among the voids and does the same with “thought,” Vajragarbha questioned: If one imagines “true form of the eye" amon the voids, how can there be perception in it? If one imagines “true form of the ear” among the voids, how can there be perception in it? If one imagines "true form of the nose" among the voids, how can there be perception in it? If one imagines "true form of the tongue" among the voids, how can there be perception in it? If one imagines “true form of the body" among the voids, how can there be perception in it? If (one imagines) “mind as external" among the voids, how can there be perception in it?164 In such a case, there is neither form nor seer, neither sound nor hearer, neither odor nor one who smells, neither taste nor taster, neither tangibles nor one who touches, neither thought nor thinker. ‘The Bhagavat answered: Listen! Since the path to reality avoids duality and is nondual, is imperceptible and non-rational, it is not compre- hended by logicians, The secret of all Buddhas is like the sameness of the sky. Sravakas do not discern it since they are hindered by the darkness of ignorance. Those manifested as Pratyekabuddhas (do not discern) the knowledge which leads to the end of habit- eneray. Indeed, none of them know the secret which is within the range of Buddhas. There is said to be the character of a ford for sentient beings turning in the middle (of samsira), who have minds gone to the ford out of fear of the ocean of samsfra,165 One should observe the destiny of knowables, looking at the knowable with the knowledge of minds which have the perception and knowledge of the act of characterizing, the things character- ized, and the characteristics. Minds which observe the destinies are able to go wherever they wish. They go to destinies of former lives; the yozin (goes) to many thousands, When the characteristic -- that is, the characteristic mentioned above -- is contemplated in the void, the wise one casts the seed into the void fields of body. That which has issued from the beautiful head of the channel is said to be free from dust. The bodh: tta is brightly shining like pure crystal. That entity of five kmowledges is as small as a mus tard seed. The deity located in the middle of that has a form both manifest and unmanifest. Half the size (of a letter), very subtle, it has the form of a drop and is made of mind, Possessing light rays of great splendor, it always dwells in the middle of the heart. It is at the limit of the twelve (sense bases) and at the limit of the nine (orifices), leaving out the soles of the feet and the head.The single thread having issued, (that issue) is placed in the middle of the nave. Amounting to only five parts, it expands into the shape of a Serpent Chief, A small portion of that having been emitted, it is drawn out of the middle of the vajra. The seed is vut into the middle of the yoni, When the dharmadhatu melts, it transits sequentially in all nine orifices. Accordingly, (the seed syllable of) fire (is applied to) the (orifice of) Brahma. As for the twofold seed of earth, precisely that is applied to the eyes. As for the seed of the voids of wind, (it is applied) mentally to the nostrils and ears, As for the good seed of ambrosial water, the lord (applies it to) the mighty tongue organ, The seed of delusion (is applied to) the neck while that of (another) defilement is likewise (applied to) the two arms. (The seed syllable of) vibration (is put into) places in the heart while that of animals (is placed) in two roots of the navel. One should hold on to the eight members of seeds with the rite of eight members,167 The Pervader pervades the whole world, the station- ary first and then the moving. Brahm&, along with other Suras and the Asuras, is the substratum of this. The abode in which the master roams is called “bhaza." As long as he is stationed in the body, he has action and no action, He performs all acts, either good or bad, The yoga of sameness is said to be the contemplation of worship. When the action body is broken open, he becomes divine like that one (worshipped). At that time, he who pervades the stationary and the moving is his own Sakti. One should kmow his color to be like the sameness of the sky. The Hero stands in nirvana, unsullied and immaculate, Mother, Sister, Daughter, and Female Kin, Brahman Maid, Ksatriya Maid, VaiSya Maid, and Stidra Maid, Dyer, Dancer, Outcaste, and Cangalint -- These one should worship by the ritual of means and insight with devotion to their reality. They are to be served with zeal so that separation does not occur,168 If the secret is not kept, one reaps suffering from The ‘The The she The The The The The creatures of the earth, (animals such as) snakes and (humans such as) thieves. mudrfs are said to be five-fold when classified by the division of Families. Brahman Maid is born into a Twice-born family; and she belongs to the Tathagata (Family). Kgatriya Maid is of royal lineage, born into the Peacock and Moon families; is said to belong to the ambrosial Vajra (Family). Vaifya Maid is a cowherder; and she belongs to the Karma Family. Sudra Maid is a servant; and she belongs to the Great Vairocana (Family). Dancer belongs to the Padma Family, and the Dyer to the Karma Family, Outcaste belongs to the Vajra Family; Cang#lini belongs to the Ratna (Family). five mudrs are determined in this way. Concisely, these are called the Families of the Ta- thdgatas. Having gone to Thusness, the Glorious One has come exactly thus. By way of this insightful principle, he is called "Tathagata."169 The Families are said to be five-fold; there is also a hundred-fold (division) and an infinity of Families. Finally, with the distinctions of body, speech, and mind, one arrives at a three-fold division, Since the Families are the intrinsic nature of the five elements and five skandhas, they are the Families of (the Steps) of holding the vaira, the jewel, the lotus, and the gem, There is neither contemplator nor object of contempla- tion; there is neither mantra nor divinity. The unelaborated intrinsic nature abides in mantra and deity. Along with Akgobhya, Vairocana, Amogha, Ratna, Arolika, he He He He He and S&ttvika, is called Brahma, Visnu, Siva, Sarva, Vibuddha, and Tattva, is called Brahm, free from obscuration and awakeneds he is called Visnu because he pervades. is called Siva because he is always auspicious; Sarva because he dwells in all selves. is called Tattva on account of sublime bliss; Vibuddha due to his comprehension of pleasure. is called "divine" because he is “born in the body." who “possesses the bhaga" is called "Bhagavat."170 People speak of six kinds of bhagas, all the merits of lordliness, etc. Or, he who is called “Bhagavat" is the "one who destroys the defilements Insight is called Mother because she engenders all living beings. Insight is called Sister because she shows potentiality. Insight is called Dyer because she colors sentient eines. Insight is called Daughter because she draws the milk of good qualities. Insight is called Dancer because she moves to and fro with great compassion, Because Bhagavatf is untouchable, she is called Outcaste. What is called engaging in muttering is enunciating the series of vowels and consonants, What is called a mandakis a footprint because a mandala makes an impression. A mudr& is the opening of the hand and also the pres- sing with a finger. Whatever is meditated upon is thought; thus, what is thought is meditated upon. That bliss which is received from the Father is the bliss which is enjoyed by one's self, With whatever bliss one dies here, that bliss is what is called meditation.171 Here ends the first chapter on the reality of con- templating the subject to be expressed and its expression, the production of the bodhicitte, ete.172 (Chapter 2) (The Bhagavat announced: ) I shall now proclaim the thirty-seven Dharmas Accessory to Enlightenment. Because he dwells observing bodies -- inner body, outer body, both inner and outer body -- he is rightly insightful. He possesses mindfulness toward the world which is to be trained but which is hesitant due to ignor- ance, Because he dwells observing feelings ~- inner feel- ings, outer feelings, both inner and outer feelings -- he is rightly insightful. He possesses mindfulness toward the world which is to be trained but which is hesitant due to ignorance, Because he dwells observing dharmas -- inner dharvas, outer dharmas, both inner and outer dharmas -- he is right- ly insightful, He possesses mindfulness toward the world which is to be trained but which is hesitant due to ig- norance, Because he dwells observing thoughts -- inner thoughts, outer thoughts, both inner and outer thoughts -- he is rightly insightful. He possesses mindfulness toward theoe world which is to be trained but which is hesitant due to ignorance, These are the four Stations of Mindfulness. In order to stop the production of sinful and de- meritorious dharmas not yet produced, he generates longing, he endeavors, he exerts striving, He takes hold of his mind and exerts it fully. In order to eliminate sinful and demeritorious dhar- mas already produced, he generates longing, he endeavors, he exerts striving, He takes hold of his mind and exerts it fully. In order to produce meritorious dharmas not yet pro- duced, he generates longing, he endeavors, he exerts striv- ing, He takes hold of his mind and exerts it fully. In order to preserve meritorious dharmas thus gener- ated, in order to fulfill them by way of the immeasurable- means contemplation, and in order to enhance them further by way of the sublime contemplation, he generates longing, he endeavors, he exerts striving. He takes hold of his mind and exerts it fully. These are the four Right Elimination-exertions. He contemplates the basis of magical power which is accompanied by the elimination-exertion motivation of the longing sam&dhi, He thinks, "Since I have becone certain due to discrimination, certain due to aversion, certain due to cessation, and have become ripe for escape, let not my174 longing become too faint or too grasping. He contemplates the basis of magical power which is accompanied by the elimination-exertion motivation of the striving samBdhi. He thinks, "Since I have become certain due to analysis, certain due to aversion, certain due to cessation, and have become ripe for escape, let not my striving become too faint or too grasping, He contemplates the basis of magical power which is accompanied by the elimination-exertion motivation of the examination samAdhi. He thinks, "Since I have become cer- tain by analysis, certain by aversion, certain by cessa- tion, and have become ripe for escape, let not my examina- tion become too faint or too grasping. He contemplates the basis of magical power which is accompanied by the elimination-exertion motivation of the thought samidhi, He thinks, ” ince I have become certain through analysis, certain through aversion, certain through cessation, and have become ripe for escape, let not my ‘thought become too faint or too grasping These are the four Bases of Magical Power, together with coursing in desire, Having faith in the mundane right view, he trusts in the ripening of his own karma in each case. He thinks, “Whatever action I perform, I shall experience the matura~ tion of that action, either virtuous or sinful." He will not instigate a sinful action even for the sake of his own175 life. This is called the organ of belief. Whatever dharmas he believes with the srgan of belief, those dharmas he acquires with the organ of striving. This is called the organ of striving. Whatever dharmas he acquires with the organ of striv- ing, those dharmas he preserves with the organ of mindful- ness, This is called the organ of mindfulness. Whatever dharmas he preserves with the organ of mind- fulness, those dharmas he makes the object of a single area of thought with the organ of samMdhi, This is called the organ of samadhi, Whatever dharmas he makes the object of a single area of thought with the organ of sam&dhi, those dharmas he penetrates with the organ of insight: and that engenders discrimination among these and those dharmas. This is called the organ of insight, These are the five Organs (which are also) the five Powers, (The latter are) as follows: power of belief, power of striving, power of mindfulness, power of sam&dhi, and power of insight, These are the five Powers, What then are the seven Limbs of Enlightenment? They are as follows: the mindfulness limb of enlightenment, the higher analysis of dharmas limb of enlightenment, the striv- ing limb of enlightenment, the joy limb of enlightenment,176 the cathartic limb of enlightenment, the sam%dhi limb of enlightenment, the equanimity limb of enlightenment, He should contemplate the seven Limbs of Enlightenment being certain due to discrimination, certain due to aversion, certain due to cessation, having become ripe for escape, and possessing the higher analysis of dharmas, This is the eightfold Noble Path. What is right view in it? It is that which is supra- mundane which does not arise with the view of self -- of soul, being, person, feeder, man, actor, or knower, or of something eternal or annihilated, or of existence or non- existence. It (does arise) with the view of the prophecy of Family. That view is called right view as long as it arises with the view that there is neither samsdra nor nirvana, (neither sams@re nor parinirvdna), With whatever discursive thoughts lust, hatred, de- lusion, and other defilements arise, those discursive thoughts are not right discursive thoughts, With whatever discursive thoughts morality, samidhi, insight, the kmow- ledge and vision of liberation, and the skandhes arise, those discursive thoughts are right discursive thoughts, This is called right discursive thought. Whatever speech does not enflame, or defile, or ridicule oneself or others, that is accompanied by that speech which is joined to equipoise. With whatever speech one understands the rightly noble, that is called right speech.177 Whatever is a black action with a black maturation, that karma (the yogin) does not instigate. Whatever is a white action with a white maturation, that karma he does not instigate. Whatever action has a black-white matura~ tion, that karma he does not instigate. Whatever action he dwells upon for the purpose of exhausting white and lack maturation, that karma he does instigate. ‘True action is the support of right bodily action, This is called right bodily action, Whenever one has the qualities of a disciplined man like the Nobles, (his) livelihood is authorized by the Nobles -- having conquered faintheartedness, lacking hypoc~ risy, chattering, and enjoyment of stories, being self- regulated by the norm, joined to the Lord of the other world, blameless with regard to one's own gain and one's own satisfaction, This is called right livelihood. Whatever effort is deviant and not authorized by the Nobles, (the yogin) does not wish to follow; (such efforts) are characterized by lust, hatred, delusion, and other de~ filements. Whatever effort focusses upon the path leading to nirvana, accompanied by understanding of the truth of the right Noble Path, that effort he rightly follows, This is called right effort. Wherever there is a mindfulness which is steady and not shaking, accompanied by a body which is straight and not crooked, displaying (mastery) with regard to the faults178 of samsfra, it leads along the path to nirvina. This is Joined to the Noble Path, ‘This is called right mindfulness. In whatever sam&dhi he dwells for the sake of the liberation of all sentient beings, he is rightly stationed; he is progressing toward nirvana. ‘This is called right sami! Having explained these, (I now explain) the Joys as abodes. The home of the Bodhisattvas is the same for the true form of the organs. The home of all Buddhas is the same for the skandhas in a distinguished way. The best lovers of the Buddhahood of Buddhas and Bodhi- sattvas are accompanied by the thirty-two bodh: cittas. Whatever becomes fulfilled in this life among existing organs and skandhas, that is the infinite Buddha- hood, Buddhahood is in one's own body and is not located elsewhere, Because they are hindered by ignorance, people say that Buddhahood differs from the body. The Great Knowledge is located in one's own body; it is free from all discursive thought. It pervades all given things; located in the body, it is not body born,179 Vajragarbha asked: What are the channels in the body? The Bhagavat declared: According to the variety of four cakras, there are one hundred and twenty, According to the true form of bodhicitta, thirty-two are said to be most important. They are as follows: abhedvi, sukemarlyi, divvl, vind, vamant, ‘Girmaj@, bhBvakT, sek&, dos&, vistha, mata, Sarvart, §144, dosm&, lalan§, rasan%, avadhitt, bravan®, hrsta, varnd, saminy%, hetudiyiks, vivog#, premanT, siddh&, p&vakT, sumani, trvart&, kaminT, geh%, candikl, and mfradarika. (Vajragarbha askeds) 0 Bhagavat, of what sort are these channels which develop in the three realms of existence? (The Bhagavat declared:) They avoid every apprehender and everything appre- hended. Here ends the second chapter entitled "The Understand- ing of Bodhicitta" which explains fully the four Stations of Mindfulness, the four Right Elimination-exertions, the four Bases of Magical Power, the five Organs, the five Pow- ers, the seven Limbs of Fnlightenment, and the eightfold Noble Path.180 (Chapter 3) Then, all the Tathdzatas, having paid homage and having bowed, petitioned the Bhagavat thus: © Bhagavat, please explain the heart, the supreme knowledge of the secret. Then, the Bhagavat, recognizing the petition of all the Tath@gatas, became equipoised in the sam&dhi called “The (Diamond of) Knowledge Light which is the Heart of All Tantras" and declared this to be the secret of all tantras: When one enjoys the supreme secret, he is always abiding in the universal self. The being consisting of all Buddhas is Vajrasattva who has supreme bliss. This is the Bhagavat's yoga, supremely fixed, su- premely eternal, arising as Manmatha, having the intrinsic nature of being difficult to master. The Buddhas, Vajradhara and the rest, are said to do what is needful vy way of the yoga of diverse acts for those persons desiring diverse rites.181 That one who is all Buddhas becomes all the states of existence of the stationary and the moving, He who is joined to all Buddhas has the vow of the net of dakiniss and by this yoga of illusion, he is supreme pervading all things. Because he is trained by all Buddhas, he is a siddha, supreme goal of all sentient beings By transformations of his own form, he accomplishes himself as 211 illusory women, This mudr& of diverse illusion is called in the ver- nacular “dakini." This means "going in the expanse of the sky;" the realm (characterized by such language) is discursively thought, Because it is the accomplishment of moving throughout ‘the sky, it is popularly known as dakinT. The viSvamudr® on all sides is called the viévasamvara on all sides. Vajra stands for Vajradhara, Padma stands for Padma- dhara, and Mani stands for Manidhara; the Families belong to these, Then (the Bhagavat) became equipoised in the sam&dhi called "Station which is Free from Dust and Overpowering All Tathdgatas" and declared this to be bodhicitta:182 It is neither void nor not void; its middle cannot be perceptually reached. United with the perfection of insight, the means is among those who have compassion, Then, the means with goodly compassion is clarified by the perfection of insight. In dharmas lacking discursive thought there is neither contemplation nor the object of contemplation. With (continual) conviction due to nondiscursive thought, he should think discursively every dis- cursive thought. Among dharmas of nondiscursive thought, he reflects upon the aim of sentient beings. The dharma consisting of Tathdzatas has neither a dhar- ma possessor nor an underlying nature. Then this speech of dharmas arises with a likeness to an echo. Then, with expansions of virtue by way of contempla- tion arising from the Mahayana, all the Tathagatas of the three times extolled him with this king of praise: Homage to the Lord of yoga who liberates sentient beings! Homage to him who causes all selves to be cnet Homage to him who dispels the delusion of the ocean of samsfra! Homage to him who reveals the one Knowledge of all reality!183 Then, having completed this worship, bowing, they spoke thus: 0 Bhagavat, please explain the heart, the body uni- fying all dharmas, The Bhagavat declared: Whatever the organ and whatever its path, it is the intrinsic nature of that. By the yoga after equipoise, he is continually equi- poised. For that reason, the perception which is the self of all dwells in the skandha. Some ordinary beings deluded in mind are incapable of understanding this. Mind and what arises from the mind is the form of the minds perception has the true form of the knowable. The efficient cause for the results is the contempla- tion of a (certain) dharma among dharmas. Therefore, the many dharmas are like a flowing river or an ocean, Liberation is singular, and the many do not reach it perceptually, That which can be gained from the mouth of the guru is located within, Here ends the third chapter giving a brief account of reality,184 (Chapter 4) (The Bhagavat announced: ) Now I will proclaim a single exegesis for all tantras. Due to his similarity to all sentient beings, (the Lord) had the far extended form of the three (Bodies), He is located among these: Brahm& (and othei Suras) along with (the Asuras), Precisely that is the perfection of insight having a form of conventional imagery. Precisely that which transcends objects of sense is located in the heart of all sentient beings. Therefore, whatever things are extensive, precisely that is Buddhahood concisely. ‘That Buddhahood which was attained in an incalculable number of tens of millions of aeons, you will attain in this birth along with sublime bliss. Hither as Vajradhara or as a Cakravartin, (you will attain) either the eight great ddhis or anything else you desire. Delusion, lust, hatred, pride and jealousy are the five defilements,185 By those very members with which sentient beings are bound, (sentient beings) conquer. By these (defilements), sentient beings are bound to births, circling in samsira by way of the six destinies. They are confused by the defilements and commit much sin. For the destruction and burning of these, however, there is the principle manifested by the Buddha who has seen the suffering and lack of a yoga among ‘those who have fallen into the ocean of samsra. By virtue of the manifestation of means and insight, the defilements become a matter of belief. Indeed, this is the result characterized as shining immaculate in the three realms. Whatever creatures are installed with whatever princi- ple, they have the form of that. By reason of (the principle) which burns the fuel, one becomes a divine dancer who delights the Jinas. That which is characterized as pure consists of the (five) skandhas, the sense bases, and the realms. Just as an enemy being capable destroys someone, so ‘that one being capable destroys the enemy, Delusion (is destroyed) by the purity of delusions hatred (is destroyed) by the purity of hatred.186 Lust (is destroyed) by the purity of lust; great pride (is destroyed) by the purity of pride. Jealousy is destroyed by the purity of jealousy: the purity of each wields a thunderbolt. Given the pure form of these, the five defilements are equal. These are the five Families, the five knowledges, and the five Buddhas. Prom these are born the sentient beings of the three realms, (including) Vajragarbha and the Wrathful ones. Precisely this is an inner variety which one gains from the mouth of the guru, Whatever sentient beings lack gurus, they are the ones who do not acquire mantras and mudras, Whoever shines brightly and (praises) the Buddha here in Jambudvipa becomes the ("evam") of pleasure in the middle of the pure triangle with the form of When there is pleasure in the triangular m is called vairarali. It is called the "bhaga of the Lady," and also the ala, it "source of dharma: The lotus that occurs in the middle of that has a peri- carp and eight petals. Therein the vowels and consonants commingle arranged in eight sections.187 One performs the set of ritual acts when the (deities) are the embodied with the form of mantras. Precisely these fifty letters belong to the Vedas. While the tantras and mantras have their external forms as treatises, their true forms are vajragarbhas and there is nothing whatsoever which is different from these. Those fifty letters are the classes: a, ka, ca, ta, ta, pa, ya, Sa; they are manifested as the same. They occur on the lotus in the vajrarali, on the petals imown as in the eight (cardinal and intermediate) directions, At the filament in the middle of this, is known to be the Supreme Female Lord, Her supreme letter is surrounded by eight sections. The letter "a" is the best of all letters; chief of its class, it is of great purpose, All mantras of the embodied ones rightly arise precisely from there. These are the members (called siddhis): “sword,” "eye ointment," "foot ointment," “little ball," “under- world,” and "yaksa;" followed by (the actions) “wandering throughout the three worlds" and "mercurial destiny." All who have great power, having the desire, (can accom- plish these fifty) in their own homes.188 These classes themselves issue forth from the best vowel occurring in the middle of the eight classes. Whatever speech of persons is of a larger sort, it is scarcely understood, It is precisely for that reason that every such sort arises with the form of mantras. For all the embodied ones, the mystic sound is called “nantra." The dharm&rali develops from the great place of various knots. Whatever mantra is not certain, it is established ac- cording to the magical power of siddhi Verily, the supreme Lord of the classes with his mantra does not arise by intrinsic nature. He is called supreme who has the characteristics "arising from samputa." The syllable wn as earth, karmamudra, and Locanda. Possessing great compassion and great means, she ranges everywhere in her true form, She is located in the nirmana-cakra, at the navel, in a lotus of sixty-four (petals). The syllable "vam" is known as water, dharma-mudra, and Mamaki ,189 She has the characteristic nature of love and fervent aspiration and is the female deity raised in the Vajra Family. She is located in the dharma-cakra, at the heart, in a good lotus of eight petals, The syllable "ma" is called fire, mahd-mudra, and Pangara. By the union of delight and power, she is the female deity raised in the Padma Family. She is iccated in the sambhoga-cakra, at the throat, in a lotus of sixteen petals. The syllable "ya" has the nature of wind and is the destroyer of all defilements. It is the mah3samya-mudr& and the female deity raised in the Karma Family, By the union of equanimity and knowledge, she is Tara who carries one across the cyclical flow. She is located in the cakra at the head called maha- sukha, in a lotus of thirty-two petals, The syllable "e" is called insight, and the syllable "vam" possesses the means, Adorned with the syllable "yam", the syllable "e" is certainly beautiful. It is equipoised below and above by the (joint) intrinsic nature of means and insight.190 The term "evam" signifies that (the Lord) has pro= claimed the ultimate (meaning) as the collection of tantras, (or that he will proclaim it). As for the phrase “maya Srutam," great craving is always located there. The syllable is revealed to be the “leaking,” while the syllable "tam" is said to be the Lord of Great Bliss, The phrase “may% Srutam" sig- nifies hearing with ear cognition but without comprehen- sion. (Vajragarbha asked: ) © Bhagavat, what is at fault in the lack of compre- hension? The Bhagavat explained: There is no difference between the compiler of the scriptures and the explainer of then. Moreover, when the candidate is transfixed, that very comprehension is both the compiler and the ex- plainer. I am the explainer; I am the Dharma. I am the hearer with the congregation as myself. (Vajragarbha asked) How can this be realized? (The Bhagavat replied:) Wherever the Lord of Great Bliss dances, he dances according to the phrase "the taste of the one and the many,191 Whoever says “may#...ekasmin" is called a Son of the Fam- ily by the Bhagavat at "one" time, in a moment, "Heard" means being transported; and it has that (aspiration) thought which goes with the saying, “He has obtained the samadhi of the inconceivable (liberation)." Samave" means a measure of times there are said to be three kinds of time: good time, bad time, and inconceivable time. When (wind) comes into the nostril like the flow of milk, that is called good time. When it goes out with the nature of fire, that is called bad time for one of these two (winds). When time is one without companions, the inconceivable kind occurs, Neither craving, nor aversion, nor something in between is perceptually reached. There, craving has the character of capability: aversion is called cessation. When a middle distinct from these two does not come to mind, then these three are not reached perceptually. The mixture of craving and aversion is limpid. Likewise, out of craving and aversion comes the one instant of single taste which is the single taste of all entities, (The time of contemplating is said to be “one.192 hagavat" is explained as follows: He possesses lordliness, a beautiful form, fame, glory, knowledge, and exertion toward the goal, These are called the "bhagas" of six kinds. Since he possesses them, he is called "“Bhagavat." Or, he is called "Bhagavat" because he is the one who has "broken" those discordant dharmas. With regard to the "body, speech, and mind of all Tathagatas," he dwells in what can be called their heart, Vajra, Lady, or bhaga. (Vajragarbha asked) 0 Bhagavat, what is meant by the phrase “was dwelling?" The Bhagavat declared: It means, “He has seized the minds of the candidates with the diverse means of the single taste of all Tathagatas." When the Bhagavat was dwelling in the source of dharmas which has the intrinsic nature of vajra and is the heart of the body, speech, and mind of all the Tathagatas, at that time (it is said) "by me it was heard." (What was heard) is as follows: Insight destroys the (primary) defilements and the secondary defilements, For that reason, insight is called bhaga., Every Tathagata dwells in that bhaga accompanied by his Lady. (Vajragarbha exclaimed: ) Oh, the Incomparable Knowledge which is the Omiscience of all the Buddhas!193 (The Bhagavat declared:) Whatever is the blissful goal of a Tathigata, it is accomplished in the company of his consort. The Sons of the Family whose words are "evam maya Srutam” stand permanently at the head of the Dharma, They are the pure ones generating the siddhis of right Buddhahood. What has not been explained by Vajrapani, is now explained (to you) by me, By means of these words, sentient beings have accomplished the characteristic (of going to a destiny) very far beyond samsfra. Realizing that suddenly and directly, with a relaxed mind, he reaches Buddhahood or the state of Vajrasattva in this life, Who- ever has not reached an inconceivable base, such persons are Sugatas and Buddhas, Whoever is accompanied by a service of speaking rightly, while (thinking of) the act of characterizing and the thing to be characterized, falls into Avici hell. Hav- ing a defiled mind, he loses the truth. The glorious sadhaka (who goes beyond out of) fear and dread of a defiled existence, contemplates a pure mind, Just as by way of the union of means and insight a charac- teristic consisting of pure introspection is well reached, (so) he who has been transformed by insight and means shines in the three worlds like the sky.194 His character is scarcely capable of being char- acterized, He is like a wish-gem, repudiating the causes and conditions for going everywhere, yet accomplishing the goal within the worlds, This is the best of all siddhis. Here ends the first part of the King of Investiga- ions Glorious Samputodbhava concerning the secret of the nidana of all tantras.195 BIBLIOGRAPHY Works Cited Bhattacaryva, Benoytosh, ed. Guhyasam&ja Tantra, Baro- da: Oriental Institute, 1931. . Journal of the Bihar Orissa Research Society, Th: 343, cited by Cintaharan Chakravarti, Tantras: Studies on their Religion and Literature, p. 21. Calcutta: Punthi Pustak, 1963. Chakravarti, Cintaharan, Tantras: Studies on Their Ze- Ligion end Literature, Calcutta: Punthi Pustak, 1963. Conze, Fdward, tran: Thousand Line: The Perfection of Wisdom in Fight Bolinas: Four Seasons, 1973. Das, Sarat Chandra, A Tibetan-Fnelish Dictionary. Delhi: Motilal Banarsidass; reprint ed., 1970. Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary, 2 vols, Delhi: Motilal Banarsidass, 1970; reprint ed., 1953. Elder, George 8. “Problems of Language in Buddhist Tantras." istory of Religions 15.3 (February, 1976): 231-50. Eliade, Mircea. Patterns in Comparative Religion, Cleve- land: World Publishing Company, 1963. . Yoga: Immortality and Freedom, Princetor Princeton University, 1969; first published, Paris, 1954. George, Christopher, ed. and trans. The Cangamah4rosana Tantra, Chapters I-VIII, New Havent American Ori- ental Society, 197%, Hoffmann, Helmut, he Religions of Tibet. New York: Macmillan Company, 1961. Hopkins, Jeffrey, trans, “Tsong-ka-pa's Introduction to Tibetan Tantra." Preface by His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama. Forthcoming. (Xerographed. )196 Lessing, Ferdinand D, and Wayman, Alex, trans. Mkhas grub rje's "Fundamentals of the Buddhist Tantras." The Hague: Mouton, 1968. Matsunami, Seiren, comp, A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo: Suzuki Research Foundation, n.d. Monier-Williams, Monier, A Sanskrit-Fnglish Dictionary, Oxford: Clarendon Press, 1899, Snellgrove, D. L., ed. and trans, The Hevajra Tantra. 2 vols, Londons Oxford University, 1959. Stony Brook, New York. Institute for Advanced Studies of World Religions, Sanskrit Mss. No, MBB-1971-17. Sanputod bhavasarvatantranidanamahakalpard ja. (Wicrofiche. . Institute for Advanced Studies of World Reli- Zions, Tibetan Buddhist Canon, Japanese Photographic Edition of the Peking Fdition. Vol. 55: 251-300. Stiravajra, Rin chen phreh ba, Tibetan Buddhist Canon, Japanese Photographic Fdition of the Peking Fdition. Yah dag par sbyor ba Zes bya bati_reyud chen po. (Xerographr ecuene A, Wayman, ) Tokyo. ‘okyo University Library. Sanskrit Mss. Nos. 427-28, Samputoddhavasarvatantranid@namahtkalpa- raja. (Nicrofilm. Tsuda, Shinichi, ed. and trans. The Samvarodava Tantra: Selected Chapters. Tokyo: Hokuseido Press, 1974, Ui, Hakuji et al., ed. A Complete Catalogue of the Ti- betan Buddhist Canons. Sendai, Japan, 193%, ayman, Alex. The Buddhist Tantras: Light on Indo- Tibetan Esotericism. New York: Samuel Weiser, 1973, Review of The Hevajra Tantra, ed. and trans. by ~ L. Snellarove, in Journal of the American Orien- tal Society 80.2 (1960): 159-62. . Yoga of the Guhyasamijatantra, Delhi: Motilal Banarsidass, 1977.197 Selected Works Also Consulted Avalon, Arthur. Tantra of the Great Liberation, New York: Dover Publications, 1913; reprint ed., 1972. Basham, A. L, The Wonder that Was India, New York: Grove Press, Inc., 1954, Beyer, Stephen, The Cult of Tara: Wagic and Ritual in Tibet, Berkeley: University of California Press, 1973. Bharati, Agehananda, ‘The Tantric Tradition, New York: Doubleday and Company, Inc., 1965. Bhattacaryya, Benoytosh. ‘The Indian buddhist Iconogra- phy. Calcutta: K, L, Mukhopadhyay, 1958. Blofeld, John. The Tantric Mysticism of Tibet, New York: + P, Dutton and Company, Inc., 1970. Sonze, Edward, Buddhist Thought in India. Ann Arbort University of Michigan Press, 1962. Danielou, Alain. Yoras ‘The Method of Re-Integration. New York: University Books, 1949. Dasgupta, Shashi Bushan, An Introduction to Tantric Bud- dhism. Berkeley: Shambhala, 1958. . Obscure Religious Cults. Calcutta: K. L. Tiukhopadhyay, 1946, Dayal, Har, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, Delhi: Motilal Banarsidass, 1932. Evans-dentz, W. Ys, ed. fhe Tibetan Book of the Great Liberation. Commentary by C, G, Jung, Londont Oxford University Press, 1954. . Pibetan Yora and Secret Doctrines, London: Oxford University Press, 1958. Govinda, Lama anagarika, Foundations of Tibetan sivsticism. New Yorks Samue Weiser, 1960,198 Jaschke, KH. A, A Tibetan-Fnzlish Dictionary, London Routiedre and Kegan Paul, Ltd,, 1881; reprint ed., 1968. . Tibetan Grammar, New York: Frederick Ungar Publishing Co,; revrint ed., 1954. Jung, ©, G. “Psychological Commentary on Kundalini Yoga." Soring, 1975: 1-34; 1976: 1-31. Kazi, Lama Dawasamdup, comp, An Fnelish-Tibetan Diction- ary. Calcutta: Baptist Mission Press, 1919, Lamotte, Etienne, trans. Le Traité de la Grande Vertu de Sagesse de Nagarjuna (Mahapra jhaparami tasastra). 2 vols, Louvaint Bureaux du iluseon, 19 La Vallée Poussin, Louis de, trans. L'Abhidharmakofa de Vasubandhu.' Paris: Paul Geuthner, 1931. Macdonnell, Arthur A, A Sanskrit Grammar. London: Ox- ford University Press, 1927. Monier-Williams, Monier, English-Sanskrit Dictionary. New Delhi: Munshiram Manoharlal; reprint ed., 1976. Nyanaponika Thera, ‘The Heart of Buddhist hieditation. New York: Samuel Weiser, 1962. Robinson, Richard. ‘he Buddhist Religion, Belmont, Cal. Dickenson Publishing Company, Inc., 1970. Sakaki, R., comp, Mah%vyutpatti and Index. 2 parts. Japanese. Suzuki, Daisetz Teitaro, trans, The Lahkavat@ra SUtra. London Routledge and Kegan Paul, Ltd., 1932. Tucci, Giuseppe. The Theory and Practice of the Mangala. New Yorks Samuel Weiser, 1961. Tibetan Painted Scrolls. 2 vols. Rome: La Libreria dello Stato, 1949. Waddell, L, Austine, Tibetan Buddhism. New York: Dover Publications, 1895; reprint ed., 1972. Wayman, Alex. “Buddhism. Historia Religionum, Leiden: J, Brill, 1971, pp. 372-460, Wayman, Alex and Wayman, Hideko, trans. The Lion's Roar of Queen Srim¥1a. New York: Columbia University Press, 1974.199 Whitney, William Dwight, The Roots, Verb-Forms and Pri- mary Derivatives of the Sanskrit Language. Leipzig: Breitkopf and Hartel, 1685, . Sanskrit Grammar, Cambridge, Mass.: Harvard University Press, 1889,