དཔལ་གསང་བ་ཐམས་ཅད་གད་པ་ད་་ལ་པོ། The Glorious King of Tantras That Resolves All Secrets Śrīguhyasarvacchindatantrarāja
དཔལགསངབཐམསཅདགདཔདལཔ
The Glorious King of Tantras That Resolves AllSecrets
Śrī guhya sarvacchinda tantra rāja
གསངབཐམསཅདགདཔད
gsang ba thams cad gcod parsquoi rgyud
The Tantra That Resolves All Secrets
Guhya sarvacchinda tantra
Toh 384Degeacute Kangyur vol 79 (rgyud rsquobum ga) folios 187a-195b
Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000 Translating the Words of the Buddha
First published 2012 Current version v 220 (2019)
Generated by 84000 Reading Room v1220
84000 Translating the Words of the Buddha is a global non-profit initiative that aims totranslate all of the Buddharsquos words into modern languages and to make them available to
everyone
Warning Readers are reminded that according to Vajrayāna Buddhist tradition there arerestrictions and commitments concerning tantra Practitioners who are not sure if theyshould read this translation are advised to consult the authorities of their lineage The
responsibility for reading this text or sharing it with others who may or may not fulfill therequirements lies in the hands of readers
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 30 copyright It may be copied or printed for fair use but only with full
attribution and not for commercial advantage or personal compensation For full details see the CreativeCommons license
This print version was generated at 247pm on Friday 21st June 2019 from the online version ofthe text available on that date If some time has elapsed since then this version may have beensuperseded as most of 84000rsquos published translations undergo significant updates from time totime For the latest online version with bilingual display interactive glossary entries and notes
and a variety of further download options please seehttpread84000cotranslationtoh384html
CONTENTS
ti Title
co Contents
s Summary
ac Acknowledgements
i Introduction
tr The Translation
pl Prologue
1 The First Secret
2 The Second Secret
3 The Third Secret
4 The Fourth Secret
5 The Final Teaching
c Colophon
ab Abbreviations
n Notes
b Bibliography
g Glossary
co
SUMMARY
As its title suggests this tantra is specifically concerned with the properinterpretation or ldquoresolutionrdquo of the highly esoteric or ldquosecretrdquo imagery andpractices associated with deity yoga in both its development and completionstages as described in the Yoginītantra class of tantras The work is organizedaccording to a dialogue between the Buddha and Vajragarbhamdashthe leadinterlocutor throughout many of the Yoginītantrasmdashand the Buddharsquos responsesgive particular attention to the specifications of the subtle body completion-stageyoga involving manipulations of the bodyrsquos subtle energy channels winds andfluids in conjunction with either a real or imagined consort The tantra sets itsinterpretation of these common Yoginītantra themes and imagery within thewider context of the four initiations prevalent in this class of tantras In resolvingthe secrets connected with each initiation the text elaborates the different levelsof meaning connected with each initiationrsquos contemplative practices
ACKNOWLEDGEMENTS
Translated by the Dharmachakra Translation Committee The principaltranslator for this text was James Gentry who also wrote the introductionAndreas Doctor edited the translation and compared it with the original Tibetan
The Dharmachakra Translation Committee would like to thank Choumlkyi NyimaRinpoche for suggesting this tantra for translation and Khenpo Sangyay Gyatsofor his generous assistance with the resolution of several difficult passages
This translation has been completed under the patronage and supervision of84000 Translating the Words of the Buddha
s
s 1
ac
ac 1
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
i
i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
གསངབཐམསཅདགདཔད
gsang ba thams cad gcod parsquoi rgyud
The Tantra That Resolves All Secrets
Guhya sarvacchinda tantra
Toh 384Degeacute Kangyur vol 79 (rgyud rsquobum ga) folios 187a-195b
Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000 Translating the Words of the Buddha
First published 2012 Current version v 220 (2019)
Generated by 84000 Reading Room v1220
84000 Translating the Words of the Buddha is a global non-profit initiative that aims totranslate all of the Buddharsquos words into modern languages and to make them available to
everyone
Warning Readers are reminded that according to Vajrayāna Buddhist tradition there arerestrictions and commitments concerning tantra Practitioners who are not sure if theyshould read this translation are advised to consult the authorities of their lineage The
responsibility for reading this text or sharing it with others who may or may not fulfill therequirements lies in the hands of readers
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 30 copyright It may be copied or printed for fair use but only with full
attribution and not for commercial advantage or personal compensation For full details see the CreativeCommons license
This print version was generated at 247pm on Friday 21st June 2019 from the online version ofthe text available on that date If some time has elapsed since then this version may have beensuperseded as most of 84000rsquos published translations undergo significant updates from time totime For the latest online version with bilingual display interactive glossary entries and notes
and a variety of further download options please seehttpread84000cotranslationtoh384html
CONTENTS
ti Title
co Contents
s Summary
ac Acknowledgements
i Introduction
tr The Translation
pl Prologue
1 The First Secret
2 The Second Secret
3 The Third Secret
4 The Fourth Secret
5 The Final Teaching
c Colophon
ab Abbreviations
n Notes
b Bibliography
g Glossary
co
SUMMARY
As its title suggests this tantra is specifically concerned with the properinterpretation or ldquoresolutionrdquo of the highly esoteric or ldquosecretrdquo imagery andpractices associated with deity yoga in both its development and completionstages as described in the Yoginītantra class of tantras The work is organizedaccording to a dialogue between the Buddha and Vajragarbhamdashthe leadinterlocutor throughout many of the Yoginītantrasmdashand the Buddharsquos responsesgive particular attention to the specifications of the subtle body completion-stageyoga involving manipulations of the bodyrsquos subtle energy channels winds andfluids in conjunction with either a real or imagined consort The tantra sets itsinterpretation of these common Yoginītantra themes and imagery within thewider context of the four initiations prevalent in this class of tantras In resolvingthe secrets connected with each initiation the text elaborates the different levelsof meaning connected with each initiationrsquos contemplative practices
ACKNOWLEDGEMENTS
Translated by the Dharmachakra Translation Committee The principaltranslator for this text was James Gentry who also wrote the introductionAndreas Doctor edited the translation and compared it with the original Tibetan
The Dharmachakra Translation Committee would like to thank Choumlkyi NyimaRinpoche for suggesting this tantra for translation and Khenpo Sangyay Gyatsofor his generous assistance with the resolution of several difficult passages
This translation has been completed under the patronage and supervision of84000 Translating the Words of the Buddha
s
s 1
ac
ac 1
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
i
i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Toh 384Degeacute Kangyur vol 79 (rgyud rsquobum ga) folios 187a-195b
Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000 Translating the Words of the Buddha
First published 2012 Current version v 220 (2019)
Generated by 84000 Reading Room v1220
84000 Translating the Words of the Buddha is a global non-profit initiative that aims totranslate all of the Buddharsquos words into modern languages and to make them available to
everyone
Warning Readers are reminded that according to Vajrayāna Buddhist tradition there arerestrictions and commitments concerning tantra Practitioners who are not sure if theyshould read this translation are advised to consult the authorities of their lineage The
responsibility for reading this text or sharing it with others who may or may not fulfill therequirements lies in the hands of readers
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 30 copyright It may be copied or printed for fair use but only with full
attribution and not for commercial advantage or personal compensation For full details see the CreativeCommons license
This print version was generated at 247pm on Friday 21st June 2019 from the online version ofthe text available on that date If some time has elapsed since then this version may have beensuperseded as most of 84000rsquos published translations undergo significant updates from time totime For the latest online version with bilingual display interactive glossary entries and notes
and a variety of further download options please seehttpread84000cotranslationtoh384html
CONTENTS
ti Title
co Contents
s Summary
ac Acknowledgements
i Introduction
tr The Translation
pl Prologue
1 The First Secret
2 The Second Secret
3 The Third Secret
4 The Fourth Secret
5 The Final Teaching
c Colophon
ab Abbreviations
n Notes
b Bibliography
g Glossary
co
SUMMARY
As its title suggests this tantra is specifically concerned with the properinterpretation or ldquoresolutionrdquo of the highly esoteric or ldquosecretrdquo imagery andpractices associated with deity yoga in both its development and completionstages as described in the Yoginītantra class of tantras The work is organizedaccording to a dialogue between the Buddha and Vajragarbhamdashthe leadinterlocutor throughout many of the Yoginītantrasmdashand the Buddharsquos responsesgive particular attention to the specifications of the subtle body completion-stageyoga involving manipulations of the bodyrsquos subtle energy channels winds andfluids in conjunction with either a real or imagined consort The tantra sets itsinterpretation of these common Yoginītantra themes and imagery within thewider context of the four initiations prevalent in this class of tantras In resolvingthe secrets connected with each initiation the text elaborates the different levelsof meaning connected with each initiationrsquos contemplative practices
ACKNOWLEDGEMENTS
Translated by the Dharmachakra Translation Committee The principaltranslator for this text was James Gentry who also wrote the introductionAndreas Doctor edited the translation and compared it with the original Tibetan
The Dharmachakra Translation Committee would like to thank Choumlkyi NyimaRinpoche for suggesting this tantra for translation and Khenpo Sangyay Gyatsofor his generous assistance with the resolution of several difficult passages
This translation has been completed under the patronage and supervision of84000 Translating the Words of the Buddha
s
s 1
ac
ac 1
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
i
i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
This print version was generated at 247pm on Friday 21st June 2019 from the online version ofthe text available on that date If some time has elapsed since then this version may have beensuperseded as most of 84000rsquos published translations undergo significant updates from time totime For the latest online version with bilingual display interactive glossary entries and notes
and a variety of further download options please seehttpread84000cotranslationtoh384html
CONTENTS
ti Title
co Contents
s Summary
ac Acknowledgements
i Introduction
tr The Translation
pl Prologue
1 The First Secret
2 The Second Secret
3 The Third Secret
4 The Fourth Secret
5 The Final Teaching
c Colophon
ab Abbreviations
n Notes
b Bibliography
g Glossary
co
SUMMARY
As its title suggests this tantra is specifically concerned with the properinterpretation or ldquoresolutionrdquo of the highly esoteric or ldquosecretrdquo imagery andpractices associated with deity yoga in both its development and completionstages as described in the Yoginītantra class of tantras The work is organizedaccording to a dialogue between the Buddha and Vajragarbhamdashthe leadinterlocutor throughout many of the Yoginītantrasmdashand the Buddharsquos responsesgive particular attention to the specifications of the subtle body completion-stageyoga involving manipulations of the bodyrsquos subtle energy channels winds andfluids in conjunction with either a real or imagined consort The tantra sets itsinterpretation of these common Yoginītantra themes and imagery within thewider context of the four initiations prevalent in this class of tantras In resolvingthe secrets connected with each initiation the text elaborates the different levelsof meaning connected with each initiationrsquos contemplative practices
ACKNOWLEDGEMENTS
Translated by the Dharmachakra Translation Committee The principaltranslator for this text was James Gentry who also wrote the introductionAndreas Doctor edited the translation and compared it with the original Tibetan
The Dharmachakra Translation Committee would like to thank Choumlkyi NyimaRinpoche for suggesting this tantra for translation and Khenpo Sangyay Gyatsofor his generous assistance with the resolution of several difficult passages
This translation has been completed under the patronage and supervision of84000 Translating the Words of the Buddha
s
s 1
ac
ac 1
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
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i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
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1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
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1 28
1 29
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1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
CONTENTS
ti Title
co Contents
s Summary
ac Acknowledgements
i Introduction
tr The Translation
pl Prologue
1 The First Secret
2 The Second Secret
3 The Third Secret
4 The Fourth Secret
5 The Final Teaching
c Colophon
ab Abbreviations
n Notes
b Bibliography
g Glossary
co
SUMMARY
As its title suggests this tantra is specifically concerned with the properinterpretation or ldquoresolutionrdquo of the highly esoteric or ldquosecretrdquo imagery andpractices associated with deity yoga in both its development and completionstages as described in the Yoginītantra class of tantras The work is organizedaccording to a dialogue between the Buddha and Vajragarbhamdashthe leadinterlocutor throughout many of the Yoginītantrasmdashand the Buddharsquos responsesgive particular attention to the specifications of the subtle body completion-stageyoga involving manipulations of the bodyrsquos subtle energy channels winds andfluids in conjunction with either a real or imagined consort The tantra sets itsinterpretation of these common Yoginītantra themes and imagery within thewider context of the four initiations prevalent in this class of tantras In resolvingthe secrets connected with each initiation the text elaborates the different levelsof meaning connected with each initiationrsquos contemplative practices
ACKNOWLEDGEMENTS
Translated by the Dharmachakra Translation Committee The principaltranslator for this text was James Gentry who also wrote the introductionAndreas Doctor edited the translation and compared it with the original Tibetan
The Dharmachakra Translation Committee would like to thank Choumlkyi NyimaRinpoche for suggesting this tantra for translation and Khenpo Sangyay Gyatsofor his generous assistance with the resolution of several difficult passages
This translation has been completed under the patronage and supervision of84000 Translating the Words of the Buddha
s
s 1
ac
ac 1
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
i
i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
SUMMARY
As its title suggests this tantra is specifically concerned with the properinterpretation or ldquoresolutionrdquo of the highly esoteric or ldquosecretrdquo imagery andpractices associated with deity yoga in both its development and completionstages as described in the Yoginītantra class of tantras The work is organizedaccording to a dialogue between the Buddha and Vajragarbhamdashthe leadinterlocutor throughout many of the Yoginītantrasmdashand the Buddharsquos responsesgive particular attention to the specifications of the subtle body completion-stageyoga involving manipulations of the bodyrsquos subtle energy channels winds andfluids in conjunction with either a real or imagined consort The tantra sets itsinterpretation of these common Yoginītantra themes and imagery within thewider context of the four initiations prevalent in this class of tantras In resolvingthe secrets connected with each initiation the text elaborates the different levelsof meaning connected with each initiationrsquos contemplative practices
ACKNOWLEDGEMENTS
Translated by the Dharmachakra Translation Committee The principaltranslator for this text was James Gentry who also wrote the introductionAndreas Doctor edited the translation and compared it with the original Tibetan
The Dharmachakra Translation Committee would like to thank Choumlkyi NyimaRinpoche for suggesting this tantra for translation and Khenpo Sangyay Gyatsofor his generous assistance with the resolution of several difficult passages
This translation has been completed under the patronage and supervision of84000 Translating the Words of the Buddha
s
s 1
ac
ac 1
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
i
i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
This translation is based on seven Tibetan-language textual witnesses of atranslation from Sanskrit into Tibetan ostensibly executed by the eleventhcentury translation team of the Indian paṇḍita Gayādhara and the Tibetantranslator Drokmi Śākya Yesheacute The Sanskrit manuscript(s) upon which traditionclaims Gayādhara and Drokmi based their translation has since vanished fromthe purview of Buddhists and Buddhist scholars In reliance then on the twoconjectured dates of Drokmirsquos death this tantrarsquos terminus ante quem can only beroughly estimated to be either 1043 or 1072 Tibetan historical records claim thatGayādhara continued to be active after Drokmirsquos death
Judging from its bibliographic location within the relevant Kangyurcollections as well as from the distinctive themes it advances this tantra belongsto the Yoginī class of tantras Post-tenth century Tibetan classification schemesthat were formalized by the fourteenth century in the structure of the TibetanKangyurs typically catalogue the translated texts of the Yoginītantra class whichTibetans called ldquoMother tantrasrdquo alongside what they called ldquoFather tantrasrdquoand ldquoNon-dual tantrasrdquo to make up the more inclusive category of ldquoUnexcelledYoga Tantrardquo (yoga niruttara anuttara yoga tantra) The Unexcelled Yoga tantrasbelieved by most Tibetan exegetes to be the ultimate revelation of the Buddha ofour eon therefore occupy the first major bibliographic category in the ldquotantracollectionrdquo of most Kangyur collections Unexcelled Yoga tantras are in turnfollowed by the tantra classes of ldquoYogardquo ldquoConductrdquo and finally ldquoActionrdquo anorder thought to represent along a descending gradient the relative soteriologicalpower of the yogic techniques emphasized in each textual class
The same hierarchical logic is also reflected in the Kangyurrsquos internal sub-divisions of Unexcelled Yoga tantra itself where the highest of the high Non-dual tantras are followed by Mother tantras and then by Father tantras onceagain reflecting in descending order Tibetan conceptions of the relativeprofundity and power of each sub-classrsquos methodological emphasis In relating
INTRODUCTION
1
2
3
4
5
6
7
8
i
i 1
i 2
i 3
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
the rationale for this tripartite hierarchy in his commentary on the Guhya garbha- tantra Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer 1308ndash1364) echoes thefollowing popular tantric dictum
Father tantra primarily teaches generation stage mother tantra primarilyteaches completion stage and non-dual tantra primarily teaches theirintegration
In terms of content then Yoginītantras emphasize the apex of those Buddhisttantric methodologies developed on the Indian subcontinent from the 9ththrough the 12th centuries ᴄᴇ which later Tibetan exegetes collectively refer toas completion stage practices Such practices are distinguished by Tibetans fromthose of the Father tantras where the emphasis is on male deities images andsymbols and the associated practices of development stage or deity yoga inwhich one imaginatively recreates self and environment in the form of a centralmale deity and his celestial domain
In contrast the Yoginī or ldquofemale practitionerrdquo tantras are said to emphasizemore the special efficacy of female deities principles and symbols These tantraslikewise promote yogic techniquesmdashthe completion phase practices of Tibetanparlancemdashinvolving highly choreographed manipulations of the energychannels winds and seminal fluids that constitute the human bodyrsquos subtlephysiology Such practices center on the controlled arousal and movement ofwinds and fluids throughout the subtle body by means of sexual union with areal or imagined female practitioner or deity Other salient features of theYoginītantras include imagery related to Indian charnel grounds and theprofusion of fierce male (heruka) and female (yoginīs and ḍākinīs) divinitiesbelieved to cavort there the ritual preparation exchange and consumption ofldquopollutingrdquo substances such as bodily fluids and fleshes an emphasis on theintimate connection and correlation between language cosmos and subtlephysiology and a considerable degree of language and imagery shared withHindu Śaiva tantric traditions particularly the Kāpālikas For Indian andTibetan commentators of Yoginītantras the term yoginī not only denotes theovertly sexual nature of the practices these texts prescribe it also connotes thepower and efficacy of contact with the feminine in all its human and divineforms
Yet alongside the profusion of elements that might reflect a non-monasticorigin or audience the Yoginītantras also often assume knowledge of traditionalBuddhist topics of learning like the dharmas of the Abhidharma the ordinationstatus of the various lay and monastic vow holders as stipulated in the Vinayaand understandings of self mind and world drawn from Middle-way and Mind-
9
10
11
i 4
i 5
i 6
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
only formulations The Hevajratantra and the Cakra saṃvara tantra the two mostwell known and widely practiced Yoginītantras exhibit well this hybridcombination of characteristics
Due to the social political and economic fragmentation that followed thecollapse of the Tibetan empire in 840-42 ᴄᴇ Tibetans were unable to begintranslating the Yoginītantras until over a century later toward the end of the10th century when Tibetans once again resumed their large-scale importation ofIndian Buddhist texts and traditions This renewed interest in Indian Buddhismamong Tibetans a movement which has recently come to be called the ldquoTibetanBuddhist renaissancerdquo was characterized foremost by the rise of an elite classof Tibetan scholars specially trained in the daunting task of translating andinterpreting the developments in Indian Buddhist theory and practice which hadtranspired in the intervening century From the inception of this period the newclass of translator-scholars was thrust into the limelight and enjoyed the status ofaristocracy
Drokmi the translator appears to have been an especially important figurewithin this new ecclesiastical network Ronald Davidsonrsquos 2005 study entitledTibetan Renaissance Tantric Buddhism in the Rebirth of Tibetan Culture whichexplores the major socio-religious figures and themes of this important period inTibetan history devotes an entire chapter (Chapter 5 ldquoDrokmi The Doyen ofCentral Tibetan Translatorsrdquo 161-209) to the life and career of Drokmi includinghis relationship with the Indian scholar Gayādhara We refer the reader to thischapter for a detailed discussion and analysis of Drokmirsquos and Gayādhararsquos livesand influence
Here it suffices to note that Tibetan historical records depict Drokmi as havingbeen especially steeped in Yoginītantra traditions Drokmi receives credit alongwith Gayādhara for having produced authoritative translations of some of themost influential Yoginītantras to circulate in Tibet most notably the seminaltexts of the Hevajratantra system of practice and exegesis Drokmi is alsodescribed as having produced again together with Gayādhara a translation ofthe famous Root Text of Mārgaphala (Path and Fruit) which would later become acore feature of the institutional identity of the Tibetan Sakya tradition Theprocess by which the first few generations of Sakya hierarchs integrated thelaconic Root Text of Mārgaphala with the Hevajratantra ritual system to craft apowerfully influential sectarian identity forms the subject matter of much ofDavidsonrsquos 2005 study Further readings on the rubric and contents of BuddhistYoginītantras include Gray (2007) Isaacson (1998) Sanderson (1995a 1995b and2001) and Snellgrove (1959 and 1987)
In most Kangyurs The Glorious King of Tantras That Resolves All Secrets is foundwithin a corpus of thirty-two works known as the Rali (ra li) tantras (Toh 383-414) The corpus is divided into four groupsmdashmind speech body and
12
13
i 7
i 8
i 9
i 10
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
miscellaneousmdasheach comprising eight tantras All are works translated byDrokmi and all but eight with Gayādhara The Glorious King of Tantras ThatResolves All Secrets is the second of the first group the eight mind tantras It is notclear whether the texts belonging to the Rali corpus were so identified byDrokmi himself or later but Butoumln in his 1323 History of the Dharma includesthem in his classified list of canonical texts with the mention that they are ldquowellknown as the thirty-two Rali [tantras]rdquo He places them as belonging to theCakrasaṃvara cycle and editors of the Kangyur have generally followed thisclassification
A brief review of the structure and content of The Glorious King of Tantras ThatResolves All Secrets reveals the presence of several Yoginītantra traits The tantrais organized according to a dialogue between the Buddha and Vajragarbha whois the lead interlocutor of the Buddharsquos entourage throughout many of theYoginītantras such as the Hevajratantra and others After a brief openingnarrative frame common to the Yoginītantras Vajragarbha poses a series of fourquestions about each of the four major terms of the tantrarsquos title secretresolution tantra and king The Buddha offers responses which in turn elicitfurther questions Vajragarbharsquos opening four questions structure the body of thetext as a whole while his follow-up questions tend to open sub-topics for furtherdiscussion The following outline which we have extracted in accordance withVajragarbharsquos questions reveals the tantrarsquos thematic flow Folio numberscorrespond to the Degeacute witness
Opening narrative frame (187a2-4)
I What is ldquosecretrdquo (187a4-195a5)
1 The first secret the practice of the development stage related to the vaseinitiation (187a5-190b5)
A The support (187a6-188a5)
B The supported (188a5-190b5)
i What is the completion of the thirty-seven features (188b6-189a2)
ii How are they ldquodevelopedrdquo (189a2)
iii What are their stages like (189a2)
iv What are the maṇḍala that is the support its sessions and its breakslike (189a2-189a5)
v How are view and conduct brought into coalescence (189a5-189b1)
a What is ldquoambrosiardquo like (189b2-190a1)
a1 Outer ambrosia (189b2-7)
a2 Inner ambrosia (189b7-190a1)
a3 Secret ambrosia (190a1)
14
15
i 11
i 12
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
b What is the conduct associated with it like (190a1-)
b1 Beginners (190a2)
b2 Superior persons (190a2-4)
c How do its qualities emerge
d What are all the meanings of the adornments
d1 What is the ldquosixthrdquo like (190a6-190b3)
d2 What is a superior person like (190b3-4)
d3 How is desire fully purified (190b4-190b5)
2 The second secret the subtle physiology related the secret initiation(190b5-193a5)
A Chakras their locations and natures (190b5-191b7)
B Subtle energy channels (191b7-192a3)
C ldquoCamphorrdquo (subtle seminal fluid) abiding in those channels (192a34)
D Practices based on this subtle physiology (192a4-193a5)
3 The third secret sexual yoga related to the wisdom-gnosis initiation(193a5-195a2)
A What is a cluster of stars like
B What is coalescence like
C What is non-duality like
D The actual practice of sexual yoga and the status of its practitioners(194a1-195a2)
i What is a three initiation fully ordained monk like (194b2-4)
ii What are his activities like (194b4-195a2)
4 The fourth secret related to the fourth initiation (195a2-195a5)
II What is its ldquoresolutionrdquo like (195a5-195b3)
III What is the meaning of tantra (195b3-5)
IV And what is its king like (193b5-6)
Closing narrative frame (193b6-7)
This text is present in at least seven of the currently extant KangyursmdashtheChoneacute Degeacute Lithang Kangxi Peking Stok Palace Urga and Yongle Pekingversions (referenced in the notes following Harrison and Eimerrsquos suggestedsigla as C D J K S U and Y)mdashwhere it occupies 18 18 14 18 21 18 and 18folios respectively While the tantra is located in each of these Kangyurs withinthe second bibliographic subdivision of the ldquocollected tantrasrdquo section amongthe penultimate Yoginītantras the location of the ldquocollected tantrasrdquo sectionvaries somewhat between collections The present translation is based primarilyon the Degeacute edition in consultation also with the six other available witnesses
16
17
i 13
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
THE TRANSLATION
The Glorious King of Tantras That ResolvesAll Secrets
tr
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
PROLOGUE
[F187a] I pay homage to Glorious Vajrasattva
Thus have I heard at one time The Blessed One dwelt in equanimity in thewomb of the Vajra Lady which is the enlightened body speech and mind of alltathāgatas
Then the entourage including bodhisattva Vajragarbha and others performedthree circumambulations counterclockwise made outer inner and secretofferings and asked the following
O Blessed Vajra HolderWhat is ldquosecretrdquoHow is it resolvedWhat is the meaning of tantraAnd what is its king
pl
pl 1
pl 2
pl 3
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The First Secret
The Blessed One said
ldquoSecretrdquo is four-foldFirst is the practice of the development stageRelated to the vase initiationI taught meditation on the support and the supportedSo that practitioners might relinquishDualistic concepts of a universe and its inhabitants
Its individual features all have an intended meaningFirstly in other tantrasI taught about emptiness and so forthAmong the particulars of the support and supportedThe first concerns the intention behind the support
Imagine that like one candle lighting anotherThe syllable hūṁ at the heartProjects a black-hued eWhich forms a vast deep triangle
The three corners are enlightened body speech and mindThis signifies the destruction of the three poisonsThe sides are the three liberationsThis signifies the destruction of the ten non-virtuesThat emerge from ordinary body speech and mind
The dharma body is immaculateAnd therefore [F187b] naturally all-pervadingThis is the significance of vast
Since even the noble listeners solitary realizersAnd bodhisattvas as well
1
1 1
1 2
1 3
1 4
1 5
1 6
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Do not realize the dharma bodyIt is explained with intention as deep
Then again the hūṁ at the heartProjects a hūṁ syllable that forms into a vajraWhich forms into a vajra tent
There are two obstacles first to lifeAnd second to liberationThese are the two obstructing forcesThe outer and the inner
The outer creates obstacles to lifeThe inner creates obstacles to liberationThe significance of the vajra tentIs that it protects from the two-fold obstructions
Then yaṁ just as beforeProjects a shape like a half-moonIt provides control over the abandonment of conceptualityAnd the dawn of non-conceptualityThis is the meaning of domination
Concerning the significance of the four flagsI have taught that it signifies all thingsPresent throughout the three times
The triangular fire maṇḍala from raṁSignifies wrathful ritualThe three-pronged vajra signifies the three buddha bodies
The round water disk from baṁIs said to be the cessation of mental activityThe vase is the four aspects of the dharma body
The square golden earth from laṁHas the nature of prosperityThe five-pronged vajra is the five gnosesThe eight peaks of Mount Meru above thatSignify the eight liberations
Symbolizing the absence of conceptuality about an ordinary universe andinhabitants
The eight charnel grounds
1 7
1 8
1 9
1 10
1 11
1 12
1 13
1 14
1 15
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Should be arranged to left and right in order
The concepts related to each feature moreoverShould be learned from a masterrsquos oral instructions
Symbolizing the power of the antidote fully developedTrees are continuously arranged in sequenceThe directional protectors are arranged as symbolsFor the overcoming of concepts oriented toward the ten non-virtues
The eight nāgas are stationedTo destroy the wicked onesOf attachment hatred and ignorance
Rain clouds are arrayedSo that body and speech may act for the welfare of beingsWith divine pride in the two form buddha bodiesEndowed with great compassion [F188a]
Inner and secret are the sameLikewise as for the ultimate the fourthOne should learn the oral tradition
Then inside the celestial palace appearsBhruṁ creates an eight-spoked wheelThe eight spokes stand for the eight consciousnesses
The wheel transforms into the body of VairocanaViewed from the outside he is luminous insideLikewise from inside outMeaning that all appears as one
The five kinds of gems symbolize the five buddha bodiesThe five colors indicate the five familiesThe four corners are said to be the four pure abodes
The four sides are the four means of magnetizingThe four gates are the four foundations of mindfulnessThe eight pillars are the eight liberationsThe four beams symbolize the four gnosesAll the gate adornments and so forthAre said to be the powers and the like
Then as for the seats inside the palaceThey are lotuses born from vowels as seed-syllables
18 19
20
1 16
1 17
1 18
1 19
1 20
1 21
1 22
1 23
1 24
1 25
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The lotus seat indicates not being stainedBy the afflictions such as passion etc
The sun and moon atop the lotusesSymbolize skillful means and wisdomThe corpse is taught firstFor the destruction of the self or conceptuality
The four-featured seat of the central deityIs given as a seat to each member of the retinueSince they each are an aspect of the central deity
That completes the supportive maṇḍalaConjoined with its intended meaning
Next the deities are generatedAccording to the four types of birth
The miraculous manner is to arise instantaneouslyLike a fish jumping out of water
Birth from heat and moisture is to arise from conditionsLike a lotus nurtured by the sun
Birth from an egg happens through projection and absorptionLike copper produced from stone
Birth from a womb occurs from unionBurned from above and formed from belowLike a statue created from wax
Vairocana is completed with the palaceLater the Heruka is generatedConferring initiation is the Blessed One AkṣobhyaPraise is Ratnasambhava
Offering is AmoghasiddhiTasting ambrosia is Amitābha [F188b]The accomplishments that emergeFrom these six aspects are extraordinary
Then concerning the recitation or meditationThere are those of superior mediocre and inferior facultiesIt is said that superior onesAre to meditate or recite in full
21
1 26
1 27
1 28
1 29
1 30
1 31
1 32
1 33
1 34
1 35
1 36
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The mediocre should focus on the central deity in father-mother unionThe inferior are to apply themselves to the eyes of the central figureHaving reached stability on the eyes of the central figureThey are to meditate on the thirty-seven features in fullThe mediocre are to do likewise
Located in the body are channels circulating within them are windsMounted on these is the mindmdashthe inferior practice involves shapeThe more profound involve mantra and seminal dropsAnd the ultimate involves dharma and the seven partsTeaching this way is exceedingly profound
Everything taught aboveShould also be understood as four-foldEach one moreover is four-foldThe manifold manner is exceedingly profound
Outer and inner is the meaning of mantraThe maṇḍala image is the outer meaningRegarding the outer is the innerThe secrecy of just that is the secret meaningProficiency is the meaning of perfection
The maṇḍala image is the outer meaningInwardly concerning the characteristics of the maṇḍalaThe aggregates elements and sense mediaAre each transformed into a deity either five six or thirty-sevenLeft right above below the gates and so forthmdashThese should be understood from a masterrsquos oral instructions
Then Vajragarbha asked
What is the completionOf the ldquothirty-sevenrdquoHow are they ldquodevelopedrdquoWhat are their stagesWhat is the supportive maṇḍala likeAnd how are the sessions and breaksHow are view and conduct unitedTell me O Spiritual Hero
The Blessed One said
The thirty-seven the pristine cause
1 37
1 38
1 39
1 40
1 41
1 42
1 43
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Give rise to non-dual gnosis the effectTherefore the cause which precedes the effectIs to become the principal deity
Even in just becoming the HerukaAll causes are completeThe twenty-four locations and so forthShould be learned from a masterrsquos oral instructions
The effect does not come from a mistaken causemdashBarley does not sprout from a grain of wheat [F189a]Nor does it come from an incomplete causemdashThere is no sprout from damaged grainNor without a causeLike fragrance from a space flowerThe cause is not a cause without conditionsLike a forest fire without windThe beginner thus endowed with these four partsWill abandon concepts
Development is said to be doneBy one who adheres to deity practiceMultiple aspects external and internalAre explained as its stages
The particular supportive maṇḍalaIs said to be of three typesmdashWithout courtyard without canopy and with canopymdashAccording to inclination
Due to the divisions of the four chakrasDaily sessions are taught as fourBreaks should also be understood to be four
It is taught that a practitioner who switchesTo twenty-two and a half minute hours and meditates in eight sessionsEqualizes sessions and breaks
During breaks practitionersOf mediocre and inferior facultiesShould project the deities in fullAnd properly perform offerings and so forthLike one candle igniting another
22
1 44
1 45
1 46
1 47
1 48
1 49
1 50
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
View refers to equipoiseSubsequent attainment is explained as conduct
When practicing the development stageOne is permitted to observe the conduct of wearing the six adornmentsIn connection with the secret initiationOne is allowed to observe the conduct of adornments and ambrosiaI have said that those of the vajra family the ratna familyThe padma family and the karma family are permitted to observe the conduct
Those connected with the wisdom-gnosis initiationHave in common what was taught above andIn particular are permitted to observe the conduct of the seal
With either conduct devoid of viewOr view devoid of conductOne transgresses the pledges of secret mantraAnd takes birth as a hell-being in Endless Torment
Therefore conduct devoid of view should be abandonedIt is the conduct of a hostile demonLikewise view devoid of conduct is also to be abandonedTormenting the body through austerities [F189b]And despising the aggregates that are Vairocana and so forthIs simply the work of a dry intellectual
Consequently view and conduct are to be unifiedmdashWhen an elephant rises it rises all togetherAnd when an elephant sits it sits all together
Vajragarbha then asked
What is meant by ldquoambrosiardquoWhat conduct is associated with itHow do its qualities emergeTell me O Central DeityAll the meanings of the adornments and the rest
The Blessed One said
Ambrosia is taught as three-foldFirstly one enjoys the outer ambrosiaArrange the five hooksIn the five ambrosias and the five meatsThis should begin on the eighth and fourteenth days of the month
1 51
1 52
1 53
1 54
1 55
1 56
1 57
1 58
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
One should then gather silha wood Akṣobhya and dry manureThis should begin on the twelfth and sixteenth days of the month
One should then take Heruka Vairocana and essence of dry manureThe eighth fourteenth and fifteenth daysOf the waxing and waning lunar periodsAre taught as auspicious times for everything
The appearance of the lion should be white and excellentIts body and speech gentle and without any faultmdashThis is the basis for the formation of fleshAs for ox or elephantThis should be the flesh of one from which musk and the like emergesBased on the single material cause of it eating a ketaka flowerBeef should be flesh that contains bileHorse meat should come from the king among horsesWhose complexion is neither white nor redWith flesh that neither changes shape nor colorHuman meat must be the flesh of a seventh-birthAn adept should investigate his body speech and mindThe food container should be a skull-cup in a single pieceThe ambrosia should be accomplished with the ingredients inside it
Superior mediocre and inferior signsmdashBlazing wafting and bubblingmdashAre explained as pertaining to the external signs
Furthermore the point of signs having arisen is that old age is eradicatedIf sounds have not been heard there will be no accomplishmentWhen sounds have issued forth one will become pure
Inner ambrosia is self-arisenHaving interrupted the flow of ambrosia drippingFrom the nine orifices of the one with the bellIt fills the body like sesame seedsThen as the breath enters the avadhūtīThe circulation of the upper sixth is elicited
When silha and camphor abide in the center [F190a]The lower sixth circulatesThis is the secret ambrosiaWhich vanquishes grey hair wrinkles and death
The practice of conduct is two-fold
1 59
1 60
1 61
1 62
1 63
1 64
1 65
1 66
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
For superior and beginner personsThe ambrosia of the outer sixth is bestowedIn order for them to adhere well to the development stageAnd abandon fixation to caste
Beginners have both outer and inner ambrosiasWhose potencies are also manifoldmdashIt renders them devoid of grey hair and destroys conceptualityIt consecrates the four maṇḍalas
It is taught that one will seize the sixthWhich is situated at the centerFour finger-widths above the upper tip of the relativeThrough gaining familiarity with the fifth
Settling the breath at the location of the navelThe upper sixth is seizedIts potencies are also manifoldOne will be devoid of craving and feel buoyantJust like an eagleOne will soar in the sky without plummeting
It is said that the lower sixth is situatedAt the center of the superior and disconnected onesIt is taught to superior personsAnd its potencies are also manifoldIt blocks the orifice of the one with the bellIt destroys anger the first of the adornments
The stage of subjugating RudraIn the great charnel ground of ŚītavanaIs that conceptuality is destroyed with ambrosiaThe four enlightened activities are in commonThrough the seal desire is purified
Vajragarbha then asked
What is meant by ldquothe sixthrdquoWhat is a superior person likeHow is desire purifiedTell me O Spiritual Hero
The Blessed One replied
From the four of right left above and below
1 67
1 68
1 69
1 70
1 71
1 72
1 73
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Emerges space the fifthThe fifthrsquos absence of natureIs taught to be the sixth
Preceded by joy supreme joyInnate joy and the freedom from joyGreat bliss the fifth emergesGreat bliss being pure devoid of natureIs the sixth pertaining to the lower doorTherefore even those who aspire for the sixth [F190b]Meditate on the complete fifthPreceded by the fourth
For example when the power of alchemyIs applied to a copper objectThe copper itself becomes goldAnd the gold itself comes from just copperLikewise the Buddha does not teachThat the sixth appears from anything but the fifth
Throughout a year month fortnightA day night and hourThe sixth emerges for only a momentIt is not the purview of beginners
In the same way a drop of ambrosiaPlaced in a vessel of waterIs only experienced as waterThe ambrosia is not experienced
Still based on waterThe ambrosia is also caused to be experiencedLikewise based on the elaborate fifthThe simple sixth emergesI have taught this in other tantras
A person who has traversed the five signs the eight flavorsOr the eight levels and has thus become clairvoyantHas fully relinquished the action seal
One who engages in the great sealAdhering to a gnosis sealIs a superior personIt is explained that he has seized the sixth
1 74
1 75
1 76
1 77
1 78
1 79
1 80
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Desire is cyclic existenceIts purification is taught to be nirvana
1 81
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The Second Secret
Next is the second secretIt is the profound meaning of dependent originationIn connection with the secret initiation
First give rise to the divine prideKnow that the ḍākinīs are the channelsKnow that the ḍākas are the spirit of enlightenmentKnow the locations of the chakras the chakras themselvesAnd their related practices
The distance from the chakra of great blissTo the confluence of BrahmaIs forty-eight finger-widthsEach chakra is three finger-widthsAnd thus the nature of enlightened body speech and mind
The locations of the initiations and the chakrasShould be learned from a masterrsquos oral instructionsAn adept must determine whether the wind of the anusIs three or four finger-widths from the fire of the Brahma confluence
Three spaces is the secret locationLikewise three spaces marks the chakra of awarenessFour finger-widths is the location of Hayagrīva [F191a]Eight finger-widths is the location of Secret Guardian of Bliss
Based on the particularities of the bodily supportsOf male and female practitionersForty-eight finger-widths can be dividedIn this way at eight finger-widths is located the secret chakraThe other chakras located within forty finger-widths
2
2 1
2 2
2 3
2 4
2 5
2 6
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Should be learned from a masterrsquos oral instructions
An adept should determine all of themAs being inside or outside of the spinal column
There are also two types of chakraFirst are the chakras themselves second the channelsChakras are also taught as four-foldConditional secret natural and empoweredThere are two conditional four secretSixteen natural and two empowered chakrasCaṇḍālī twenty-fourAre hidden in the four chakras
If you turn away from the master in a gatheringSpread his oral instructions or bandy them aboutReceive the concealed stage in order to indulge in desireTurn away from or disparage the hidden pointsObstruct the secret mantra or insult other practicesYou will be reborn in the great hell of Endless TormentUntil the thousand and one buddhas are all gone
I have not said to keep concealedAnything that is concealed in these chakrasThus what in other tantras has been hiddenIn this tantra I explain in detail
Thirty-two divided into left and right partsIs concealed in the amount of sixty-fourThirty-two pairedIs concealed in the amount of sixteen
Thirty-two grouped according to cardinal and intermediate directionsIs concealed in the amount of eightThe crown chakra is concealed at the crownThe Secret Guardian of Bliss is concealed at the navel
Sixteen pairedIs concealed in the amount of eightSixteen divided into right and left partsIs concealed in the amount of thirty-twoSixteen multiplied by fourIs concealed in the amount of sixty-four
2 7
2 8
2 9
2 10
2 11
2 12
2 13
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
At the throat in the chakra of enjoymentOne enjoys the six flavorsThus Rasanā is concealed in the chakra of enjoymentThe Hayagrīva chakra is concealed at the throat [F191b]
Eight divided into right and left partsIs concealed in the amount of sixteenEight with right left top bottomIs concealed in the amount of thirty-two
Eight divided into eight parts with right left top bottomAnd four intermediate directionsIs concealed in the amount of sixty-fourThe fire at the Brahma confluence is concealed in fire
In the dharma chakra at the heart all phenomena are knownTherefore awareness is concealed there
Sixty-four pairedIs concealed in the amount of thirty-twoSixty-four grouped in foursIs concealed in the amount of sixteenSixty-four grouped in eightsIs concealed in the amount of eight
The wind of the anus is concealed within windThe secret inner heat is concealed in the inner heatOn each chakra there are four chakrasThat externally clasp in the form of the life-force
Even though waters streams and riversAre caused to flow in numerous waysIn the ocean they become one flavor
Playing at the navel is the enlightened body of great blissEndowed with the liberations and emptinessesAnd likewise the major and minor marks
At the heart is the dharma bodyLikewise with the liberations and so forthSimilarly the enjoyment body is at the throat andThe emanation body is at the chakra of great bliss
The major marks above and emptiness belowIs the first union of great bliss
2 14
2 15
2 16
2 17
2 18
2 19
2 20
2 21
2 22
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The liberations above and the minor marks belowIs the second union of great blissThe others should be learned orallyThe pristine ten powers are the ten unions
Wind is the essence of Tārā in thatThe nature of breath fills the six channelsFire is the nature of Pāṇḍara vāsinī in thatThe three corner channels are filled with warmth
Naturally presentAre eight and five characteristicsThe eight are the eight first vowelsThe five are the five first consonants orThe five suffix endings the palace of knowledge
To the right and left of the vowel letter of HayagrīvaAre two a syllables at the perimeter of which are nine petals
At the chakra of the Secret Guardian of BlissIn the center of the four neuter letters and two a syllablesAre the thirty-seven factors of enlightenment
Next concerning the characteristics of the channels [F192a]Seventy-two thousand external channelsAre located in the flesh and give rise to fatOne hundred and twenty internal channelsAre located in the fat and give rise to marrow
Thirty-two secret channelsAre located in the bones and give rise to camphorThe three suchness channelsAre located in the secret place and give rise to bliss
There are seventy-two thousand housesEach house has a hundred thousand further housesThe types of worms present in those housesAre seventy-two thousand and their numberShould likewise be understood as multiplied by a hundred thousand
It is taught that in the inner and secret channelsThe types of worms also correspond in numberWithin the three suchness channelsAre nine worms that give rise to desire
23
2 23
2 24
2 25
2 26
2 27
2 28
2 29
2 30
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
With the triad of day night and twilightThese should be understood by the adept as nine
The camphor located in those channelsIs the ambrosia emergent from unionAmbrosia and so forth has already been explained
Imagine that yaṁ becomes a maṇḍala of windAnd raṁ becomes a maṇḍala of fireOn top of this is the syllable a which becomes a skull cupThen paṁ becomes an eight-petal lotus
Imagine a moon disk inside of thatArrange the fleshes and so forth on itConceived as four finger-widths or a full thumb-length above the central deityOne should visualize the syllables in reverse order
Blue red and whiteImagine a hūṁ becoming a vajraAbove visualize the syllable maṁResting on a sun diskThis is the union of ambrosia
The five fleshes transform into the five seatsThe hooks transform into the five ambrosiasThe karmic winds fan the flamesWhich melts the moon the central deity and so forthmdashThis is ordinary ambrosia
The three letters and the sun meltmdashThis is called ldquodivine ambrosiardquoThat which is summoned by light raysI have taught to be wisdom ambrosia
Circumambulating three times enlightened body speech and mindIs the practice of blessingTasting and offering the ambrosiaIs taught to be the ldquopractice of offeringrdquo
Then comes the practice of play [F192b]Which should be understood to mean the right and leftNext in the practice of meltingThe equalizing wind and the fire of inner heatTransform the subtle body into the essence of the four wisdoms
2 31
2 32
2 33
2 34
2 35
2 36
2 37
2 38
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
One part Akṣobhya and VairocanaIs the flesh eating ḍākinī equanimityOne part is concerted activityWhich the worms the action ḍākinīs offerOne part wind and bileAnd through bile phlegm and so forthShould be learned from a masterrsquos oral instructions
The channels the gnosis ḍākinīOffers discriminating gnosisOne part the lack of natureWith mirror-like gnosisThe vajra ḍākinī offers
Winds are the vajra ḍākinī andChannels are the gnosis ḍākinīCamphor is the flesh-eating ḍākinī andWorms are the action ḍākinī
Furthermore all the particulars of the ḍākinīsThat dwell in the channels and elsewhereShould be understood in the proper order
Enlightened body is the action ḍākinīEnlightened speech is the flesh-eating ḍākinīEnlightened mind is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
Furthermore the particulars of the ḍākinīsShould be understood with respect to the central chakra
Joy is the action ḍākinī andSupreme joy is the flesh-eating ḍākinīNatural joy is the gnosis ḍākinīGreat bliss is the vajra ḍākinī
The ḍāka is the moon diskAnd the ḍākinī is the sunThe caṇḍalī twenty-fourAre ascertained as the four chakras that conceal them
The great bliss chakra is absorbed within the enjoyment chakraThe enjoyment chakra is absorbed within the dharma chakraAs for the sequence of absorption above
2 39
2 40
2 41
2 42
2 43
2 44
2 45
2 46
2 47
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Everything fuses into a seminal drop
This is like how a single sunShines throughout the ten directionsYet its profusion of rays is fused with itIt is also like the parasol of a universal monarchWhich is an assembly of wooden machinery
Moreover once absorbed into the dharma chakra at the heart[F193a]In the center of the sun and moon disk the size of a chick peaIs a seminal drop the size of a mustard seedAround this on the left and rightIs a mantra garland as fine as a strand of hairThe vowels and consonants enwrap the drop like a snake
Those are the practice of the seminal dropOnce the mind has become stable in thisOne may meditate on the subtle practice
Imagine that the moon dissolves into the lettersThe letters dissolve into the sunAnd then the sun dissolves into the u vowel diacriticThe u vowel diacritic and the rest then gradually dissolve
The five limbs are the five gnosesThat is the subtle practiceThen with onersquos mind on the subtle nādaOne is to meditate in stages
Then comes self-aware gnosisIn which all phenomena being empty are of one taste
Moreover the way in whichThe dharma chakra and the emanation chakraDrip and blazeShould be learned from a masterrsquos oral instructions
External concepts are exertionInternal concepts are the wind of vitalityAt the central channel where both vitality and exertion are constrictedAbove the nose-tip of the relativeAt a distance of four finger-widths the three channels converge
Since this is the location where the breath is constrictedInitially one should hold it there
2 48
2 49
2 50
2 51
2 52
2 53
2 54
2 55
2 56
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Then hold it in the place of emanationAlternatively one should understand how to count it
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The Third Secret
Next is the third secretIt is explained as the basic character of joyIn connection with the wisdom-gnosis initiation
The anus quivers and the body hairs riseTwelve non-observations of the basic character of joyIs taught to be its nature
With the circulation of the spirit of enlightenment one reflects on non-conceptuality
Twenty-five non-observations of supreme joyCompletely fills the secret gem
The non-observation of innate joyIs taught to be the dharma bodyThe interruption of the flow of bliss is the joy of cessationIts non-observation is the two form buddha bodies
Moreover all the preliminariesThe subsidiary techniques and actual unionAlong with their intention are in stages
Despite multiply radiating like a cluster of stars [F193b]They coalesce like the sun and moonDespite coalescing like the sun and moonThey are non-dual like an eclipse
Vajragarbha then asked
What is a cluster of starsWhat is coalescenceWhat is non-duality
3
3 1
3 2
3 3
3 4
3 5
3 6
3 7
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The Blessed One said
The thirty-seven factors of enlightenmentAre radiated as the features of the causeThe three buddha bodies and the five gnosesAre radiated as the features of the fruition
The causes are absorbed within sevenAnd the fruitions are absorbed within threeThe causes dissolve into the fruitions andThe fruition should be meditated upon as two-fold
All phenomena are the essence of mindMind is of an empty natureAll is of one taste in being emptyThis is the expanse devoid of accepting and rejecting
In order to fully purify desireDesire rooted in the five seals of enlightened bodymdashThe pair of the great seal and the gnosis sealAlong with the samaya seal the dharma seal and the action sealmdashBecomes exceedingly profound
This is great bliss which is three-foldmdashThe natures of development and completionAnd the chakra of great blissThe first abides as the letter e at the secret nose-tip
The second which fills the emanation chakraThe awareness chakra and the restAbides in the Secret Guardian of Bliss
The natural chakra of great blissIs replete with the flavor of great blissJust as a sesame seed is with sesame butter
Like sap drippingFrom a cut tree branchFrom that great bliss itself comes theForm of hundreds thousandsTens of thousands and hundreds of thousands of tips of hair
First comes a cloudy formThe second resembles smokeThird is the form of lightning
24
3 8
3 9
3 10
3 11
3 12
3 13
3 14
3 15
3 16
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The fourth resembles a butter lampThe sequence of all these moreoverOccurs according to the order of the emanation chakra and the rest
The emergence of the form of cloudIs the sign for birth the syllable aThat which resembles a butter lampIs taught to be the sign of haṁ for death
The fifth which resembles spaceShould be understood as the empty signFor the intermediate state non-dualityMoreover [F194a] vibrating and so forthShould be learned from a masterrsquos oral instructions
Next concerning the third secretThe characteristics of the four joysIn connection with the wisdom-gnosis initiation are as followsThe anus quivering body hairs risingAnd the body vibrating are the essence of joy
Reflecting on the bliss of the spirit of enlightenment circulatingFrom the base of the secret vajraIs the essence of supreme joy
Reflecting on vajra and lotus stopperedIs the essence of innate joyReflecting on the bliss of having the continuity of bliss interruptedIs the essence of the joy of cessation
Moreover the characteristics of all theseSuch as the factor of the spirit of enlightenment and so forthShould be understood in terms of what was taught above
Joy is called ldquoluminancerdquoSupreme joy is radianceExtreme joy is imminenceInnate joy is clear light
The nature of the four gnosesAre the antidotes that destroy the four demonsThe coarse level is secretly destroyed by fourThe four subtle demons are naturallyDestroyed in the four chakras
25
3 17
3 18
3 19
3 20
3 21
3 22
3 23
3 24
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The four joys based on the chakrasThemselves appear as the four gnosesAnd therefore destroy the four demons
The three poisons based on desireAre the demon of afflictionsInvolving twelve attributes of desireThe Secret Guardian of Bliss destroys the afflictions
Color and shape are the demon of the aggregatesThe Hayagrīva chakra destroys the aggregatesThe four concealed things are the demon of the godsThe chakra of awareness destroys the demon of the gods
As for death along with birthThe secret of their non-origination destroys the lord of deathThe destruction of the subtle demons is similar
Concerning the four moments and the four sectionsThe four auspiciousnesses and the four truthsThe four elements and the four mothersThe four pure stations and so forthmdashApart from the four gnoses themselvesThere is nothing higher to be found [F194b]
It is due to the particularities of conceptsAnd furthermore the particularities of inclinationsAnd the particularities of various religious systemsThat such a plethora has been taught
A practitioner who has traversed the three initiationsIs taught to be a great fully ordained monkFor it is taught that he will accomplish all
Vajragarbha then asked
What is such a triple-initiation fully ordained monk likeWhat are his activities
The Blessed One said
Fully ordained monks and so forth are three-foldIndividual liberation bodhisattvaAnd knowledge-holder fully ordained monks
26
3 25
3 26
3 27
3 28
3 29
3 30
3 31
3 32
3 33
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
According to the sequence of possessingOne four ten or two hundred and fifty vowsTemporary lay-vow holders permanent lay-vow holders novice monksAnd fully-ordained monks respectively are those of individual liberation
Those of generosity great generosityExtreme generosity and complete generosityAre bodhisattva temporary lay-vow holders permanent lay-vow holdersNovice monks and fully-ordained monks respectively
Those who adhere to virtueUpon having entered the maṇḍalaAre adherents of virtue temporary lay-vow holdersWith seven they are great
Concerning the particular three great onesBy being in service to the virtue of the vase initiationOne is in the service of virtue a permanent lay-vow holderTherefore with seven they are great
One who is in accordance with the virtue of the secret initiationIs in harmony with virtue a noviceWith seven they become great
By upholding that very virtue of wisdom-gnosisOne is an upholder of virtue a fully ordained monkWith seven they are great
These particular three great onesAre also the three non-returnersIn that reverting back to karmic maturation cyclic existence and the lower
vehiclemdashThe three abandonmentsmdashare renounced by the three vehicles respectivelyAnd those of the knowledge-holder vehicle adhere to the fruition
A practitioner who adheres to this fruitionShould dwell in the apparelOf a house-holder or a vajra-holderAnd confer initiations consecrations and so forth
I have not taught that one should perform secret conduct [F195a]In the apparel of all three vehiclesFor example copper is wrought from stoneBased on copper one can enjoy the appearance of gold
3 34
3 35
3 36
3 37
3 38
3 39
3 40
3 41
3 42
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
When there is copper there is no stoneBy becoming golden stone no longer appears
The Buddha has not taught thatA knowledge-holder fully ordained monkShould embody bothIndividual liberation and bodhisattva vows
3 43
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The Fourth Secret
Next is the fourth secretRelated to the fourth initiationHere one should meditate having overcomeThis perpetually shifting mind itselfAs well as its attendant objects of meditationmdashThe forms and so forth that it latches onto
Having fully relinquished all reference pointsOf apprehended objects and apprehending subjectsSince the nature of mind is inconceivableOne should not think of anything whatsoever
When the nature of mind is submerged within the emptyAnd the empty is well-submerged within the mindConcepts of empty not empty and so forthAre destroyed leaving the mind like the sky
There does not exist a support there is nothing supportedEven the matchless state does not existThe perfected presence of precisely thatIs innate non-dual awareness
4
4 1
4 2
4 3
4 4
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
The Final Teaching
Next the Blessed One spoke on resolving
Having meditated authentically on the great sealWithout understanding that the wrathful dancesAnd the seals are merely an illusory displayOne will be born as a haughty spiritmdashOne of the kings of the eight charnel groundsmdashDevoid of compassion an eater of flesh and blood
If one enters the outer inner concealedAnd ultimate maṇḍalas and obtains initiationOne must meditate recite and so forthLest one might obstruct and denigrate the secret mantra
Disparaging any spiritual practiceRidiculing vajra siblings disciples with shared tantric commitmentsBreaking the root and branch samaya vowsCursing the lamamdashby the fruition of theseOne will be born as a hell-being in Endless Torment
I have explained that not to understandThe significance of the channel-chakrasOf profound interdependent origination [F195b]Is to straddle a blade sixteen finger-widths long
If one does not understand the hidden secretThrough the three-fold non-observation of the concealedOne will be born below as a hell beingAs the wheel of a cart revolvesSo will one revolve due to the maturation of karma
Through knowing it the very meaning of the viewmdashonesrsquo own self-awareness
27
28 29
5
5 1
5 2
5 3
5 4
5 5
5 6
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Self-awareness whatever bliss is desiredSelf-awareness whatever illusory display is desiredSelf-awareness like a crystal orbBasic space and gnosis and so forthmdashIs thus resolved
The meaning of tantra is threefoldThe chakra of great bliss is the causal tantraThe secret nose-tip is the means tantraThe Secret Guardian of Bliss is the fruitional tantra
The vase is taught to be the causal tantraThe secret is the means tantraThe wisdom-gnosis is the fruitional tantra
Birth is taught to be the causal tantraDeath is taught to be the means tantraThe intermediate state is the fruitional tantra
ldquoTantrardquo means continuumIts king which teaches secretsHas taught secrets as four-fold
The vase initiation is secret for beginnersAt the time of the vase initiation the secret initiation is secretWisdom-gnosis is secret in the secret initiationSelf-awareness is secret in the wisdom-gnosis initiationThe secret chakra is the fourth secret
Then bodhisattva Vajragarbha and an assembly of ḍākinīs equal in number tothe atoms in Mount Meru circumambulated the Blessed One three times anddisappeared
This concludes The Glorious King of Tantras That Resolves All Secrets
COLOPHON
Translated by the paṇḍita Gayādhara and the translator bhikṣu Śākya Yesheacute
5 7
5 8
5 9
5 10
5 11
5 12
5 13
c
c 1
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
ABBREVIATIONS
C Choneacute Kangyur
D Degeacute Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
K Yongle Peking Kangyur
S Stok Palace Kangyur
U Urga Kangyur
Y
ab
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
1
2
3
4
5
6
7
8
NOTES
It should be noted that despite traditional claims there is considerable textinternal evidence that this and many other works attributed to the pair ofGayādhara and Drokmi are not exactly translations based on Indian prototypesbut ldquogrey textsrdquo that is texts that were never completely Indian or Tibetan butoriginated from the inspired collaborations of Tibetan and Indian translators andscholars For more on the notion of ldquogrey textsrdquo see Davidson (2000) pp 202-224
The textual record is inconsistent with regard to Drokmirsquos precise birth anddeath dates In the TBRC database of persons his birth year is given as 992993and his death as 10431072 Very little information appears to exist withregard to Gayādhararsquos precise dates
Gouml lotsāwa Zhoumlnupal (translation) p 207
For more on the Tibetan classification schemes for Indian tantric literaturetranslated between the tenth through the twelfth centuries see Gibson (1997)Snellgrove (1988) and more recently Dalton (2005)
New translation schools usually cite the Guhya samāja tantra as the paradigmaticexample of the Father class of tantras
The Kāla cakra tantra is most often cited as the paradigmatic Non-dual tantraalthough the nature and boundaries of this category has been a controversialtopic among Tibetan exegetes
Gray (2007 p 5 n 10) states that the category ldquounexcelled yoga tantrardquo (rnal rsquobyorbla med kyi rgyud) which translates ldquoanuttarayoga-tantrardquo is attested in Tibetantranslations of Indian Buddhist tantric literature like the Vajra pantildejara and itscommentaries However Christian Wedemeyer in a personal correspondencehas mentioned that ldquoannuttarayoga-tantrardquo never appears in the Sanskritliterature only ldquoyoganiruttarardquo
rgyud rsquobum
n
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
Longchenpa F479 It should be noted however that owing to his affiliationwith the Old School (rnying ma) of secret mantra Longchenpa groups these textstogether under the rubric of ldquoGreat Yoga tantrardquo (Skt Mahāyoga Tib rnal rsquobyorchen po) rather than that of Unexcelled Yoga tantra This is because Old Schooladherents claim that the tantras otherwise known as ldquoUnexcelled Yogardquo aresurpassed in efficacy and profundity by the dispensation of the Great Perfection
These dates are advanced by Isaacson (1998)
Alexis Sandersonrsquos work has been particularly focused on the fluidity betweenBuddhist and Śaiva tantric textual traditions Sanderson argues that it was theBuddhists who borrowed language and imagery from Śaiva traditions For astrong counterargument to Sandersonrsquos claims see Davidson (2002) pp 203-206
Davidson (2005)
Gouml lotsāwa Zhoumlnupal (translation) pp 205-209
The exceptions are two translated by Drokmi with Ratnavajra (Toh 383 and 389)and six translated by Drokmi with Yoginī Candramāla (Toh 392ndash394 396 403and 405)
See Butoumln F178b He also mentions that they were translated from Indianoriginals and that it is not true that they were composed in Tibetmdasha reference tocontinuing controversies over their authenticity as canonical texts (see note 1)Editors of the different Kangyurs mostly followed his opinion and includedthem but their disputed status led to all except the last Toh 414 being excludedfrom the Narthang Kangyur (and hence later still from the Lhasa Kangyur)
See bibliography for details
Harrison and Eimer (1997)
K S gis (instrumental agentive particle) CDJKU gi (genitive particle)
KY gyi (genitive particle) CDJU gyis (instrumental agentive particle)
KK S rin (gem) CDJU tshon (color)
S lugs (bronze cast statue) CDJKK U gzugs (form) In his review of thistranslation a referee preferred this reading stating that it refers to the ldquolost waxrdquotechnique of casting bronze statues
CKK S rsquokhor lo bzhi yi dbye ba yis nyin thun bzhi ru gsungs pa yin (ldquoDue to thedivisions of the four chakras Daily sessions are taught as fourrdquo) DJU rsquokhor lobzhi yi dbye ba yis nyin thun bzhi yi dbye ba yi nyin mtshan bzhi ru gsungs pa yin(ldquoDue to the divisions of the four chakras Daily sessions are taught as four Inthe divisions of the four periods of the dayrdquo) We have made this selection out ofconsideration for the four line stanza structure that predominates in this text
srin bu
Y
Y
Y
Y
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
24
25
26
27
28
29
KK S porsquoi (genitive particle) CDJU pos (instrumental agentive particle)
KK S yi (genitive particle) CDJU yis (instrumental agentive particle)
KK S yis (instrumental agentive particle) CDJU yi (genitive particle)
KK S gcod (resolving) CDJU spyod (conduct) This selection is based on the logicof the text which is structured according to the title and the opening questions
S rsquophya (to ridicule insult) C rsquobyar () DJU rsquophyar (to lift) K phyir (in order forthe sake of because of) K phyar (to lift)
S ma (final syllable in ldquodisciplerdquo) CDJKK U la (locative object particle)
Y
Y
Y
Y
Y
Y
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
BIBLIOGRAPHY
Indian Texts in Tibetan Translation
a) Collections
D Degeacute Kangyur facsimile edition of the 1733 redaction of si tu chos kyi rsquobyunggnas Delhi 1978 Numbers from Tōhoku (Toh) catalogue (Tokyo 1934)
K Peking Kangyur original wood-block print prepared in 16841692 under theKangxi emperor Rare text collection at Harvard-Yenching Library
b) Individual Texts
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(C) Choneacute Kangyur vol 4 (rgyud rsquobum nga) 4b5-13b3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(D) Tōh 384 Degeacute Kangyur vol 79 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(K) PTT 29 Peking Kangxi Kangyur vol 4 (rgyud rsquobum nga) ff 4a8-13a3
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(S) Stok Palace (stog pho brang bris ma) Kangyur vol 93 (rgyud rsquobum kha)ff 450a4-461a4
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(U) Urga Kangyur vol 80 (rgyud rsquobum ga) ff 187a2-195b7
Śrī guhya sarvacchinda tantra rāja (dpal gsang ba thams cad gcod parsquoi rgyud kyi rgyal po)(J and K ) bkarsquo rsquogyur (dpe bsdur ma) [Comparative Edition of the Kangyur]krung gorsquoi bod rig pa zhib rsquojug ste gnas kyi bkarsquo bstan dpe sdur khang (TheTibetan Tripitaka Collation Bureau of the China Tibetology Research Center)108 volumes Beijing krung gorsquoi bod rig pa dpe skrun khang (ChinaTibetology Publishing House) 2006-2009 vol 79 pp 538-560
Other Tibetan Texts
Y
b
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Butoumln (bu ston rin chen grub) chos rsquobyung [ldquoHistory of the Dharmardquo] bde bargshegs parsquoi bstan parsquoi gsal byed chos kyi rsquobyung gnas gsung rab rin po chersquoi mdzod Ingsung rsquobum rin chen grub vol 24 (ya) pp 619-1042 Lhasa zhol par khang2000 (TBRC W1934)
Gouml lotsāwa Zhoumlnupal (rsquogos lo tsā ba gzhon nu dpal) deb ther sngon po NewDelhi International Academy of Indian Culture 1974 Translated by GeorgeRoerich with help from Gendun Choumlphel as The Blue Annals Calcutta RoyalAsiatic Society of Bengal 1949 Reprinted Delhi Motilal BanarsidassPublishers 1988
Longchenpa (klong chen rab rsquobyams pa dri med rsquood zer) dpal gsang ba de kho nanyid nges rsquogrel phyogs bcu mun gsel In rnying ma bkarsquo ma rgyas pa vol 26Kalimpong Dupjung Lama 1982-1987
Modern Sources
Dalton Jacob (2005) ldquoA Crisis of Doxography How Tibetans Organized Tantraduring the 8th-12th Centuriesrdquo In Journal of the International Association ofBuddhist Studies 281 (2005) 115-181
Davidson Ronald (2005) Tibetan Renaissance Tantric Buddhism in the Rebirth ofTibetan Culture New York Columbia University Press 2005
______(2002) Indian Esoteric Buddhism A Social History of the Tantric MovementNew York Columbia University Press 2002
______ (2000) ldquoGsar ma Apocrypha The Creation of Orthodoxy Gray Texts andthe New Revelationrdquo In The Many Canons of Tibetan Buddhism edited byHelmut Eimer and David Germano 202-224 Leiden Brill 2000
Gibson Todd (1997) ldquoInner Asian Contributions to the Vajrayānardquo Indo-IranianJournal 40 (1997) 37-57
Gray David (2007) The Cakrasamvara Tantra A Study and Annotated TranslationNew York American Institute of Buddhist Studies at Columbia University inNew York 2007
Harrison Paul and Helmut Eimer (1997) ldquoKanjur and Tanjur Sigla A Proposalfor Standardisationrdquo Transmission of the Tibetan Canon edited by HelmutEimer xindashxiv Vienna Verlag der Oumlsterreichischen Akademie derWissenschaften 1997
Isaacsson Harunaga (1998) ldquoTantric Buddhism in India (from c AD 800 to cAD 1200)rdquo In Buddhismus in Geschichte und Gegenwart Band II Hamburg 23ndash49 Internal publication of Hamburg University 1998
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Sanderson Alexis (2001) ldquoHistory through Textual Criticism in the study ofŚaivism the Pantildecarātra and the Buddhist Yoginītantrasrdquo In Les Sources et letemps Sources and Time A Colloquium Pondicherry 11-13 January 1997 edited byFranccedilois Grimal 1-47 Publications du deacutepartement drsquoIndologie 91Pondicherry Institut Franccedilais de Pondicheacutery Eacutecole Franccedilaise drsquoExtrecircme-Orient 2001
______(1995a) ldquoVajrayāna Origin and Functionrdquo In Buddhism into the Year 2000International Conference Proceedings Bangkok and Los AngelesDhammakāya Foundation 1995a
______(1995b) ldquoPious Plagiarism Evidence of the Dependence of the BuddhistYoginītantras on Śaiva Scriptural Sourcesrdquo Unpublished lecture given inLeiden April 11 1995b
Snellgrove David (1988) ldquoCategories of Buddhist Tantrasrdquo In Orientalia IosephiTucci Memoriae Dicata Edited by R Gnoli and L Lanciotti 1353-1384 SerieOrientale Roma 563 Rome Istituto Italiano per il Medio ed Estremo Oriente1988
______(1987) Indo-Tibetan Buddhism London Serindia Publications 1987
______(1959) Hevajra Tantra London Oxford University Press 1959
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
GLOSSARY
Accomplishmentdngos grub
དསབ
siddhi
Action seallas kyi phyag rgya
ལསག
karmamudrā
Adornmentrgyan
ན
ābharaṇa middot vibhūṣaṇa middot maṇḍana
Afflictionnyon mongs pa
ནམངསཔ
kleśa
Akṣobhyami bskyod pa
བདཔ
Akṣobhya
Ambrosiabdud rtsi
བད
amṛta
Amitābharsquood dpag med
འདདཔགད
Amitābha
g
g1
g2
g3
g4
g5
g6
g7
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Amoghasiddhidon grub
དནབ
Amoghasiddhi
Apprehendedgzung ba
གངབ
grāhya
Apprehendingrsquodzin pa
འནཔ
grah
Awarenessrig pa
གཔ
saṃvedana
Blessed Onebcom ldan rsquodas
བམནའདས
bhagavān
Brahmatshangs pa
ཚངསཔ
Brahma
Buddhasangs rgyas
སངསས
buddha
Butoumlnbu ston rin chen grub
ནནནབ
mdash
Central deitygtso bo
གཙབ
maṇḍaleśa
Chakrarsquokhor lo
g8
g9
g10
g11
g12
g13
g14
g15
g16
g17
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
འརལ
cakra
Also rendered in this sūtra as ldquowheelrdquo
Channelsrtsa
nāḍī
Completion stagerdzogs rim
གསམ
sampannakrama
Consciousnessrnam shes
མས
vijntildeāna middot jntildeāna
Cyclic existencersquokhor ba
འརབ
saṃsāra
Ḍākinīmkharsquo rsquogro ma
མཁའའམ
ḍākinī
Demonbdud
བད
māra
Development stagebskyed rim
བདམ
utpattikrama
Dharma bodychos sku
ས
dharmakāya
Diskdkyil rsquokhor
དལའར
g18
g19
g20
g21
g22
g23
g24
g25
g26
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
maṇḍala
Also rendered in this sūtra as ldquomaṇḍalardquo
Drokmirsquobrog mi shAkya ye shes
འགས
mdash
Drokmi Śākya Yesheacute the great 11th century translator from Lhatseacute in Western Tsang
Eight great charnel groundsdur khrod chen po brgyad
རདནཔབད
aṣṭa mahā śmaśānāni
Emanation bodysprul parsquoi sku
ལཔ
nirmāṇakāya
Endless Tormentmnar med
མནརད
avīci
Enjoyment bodylongs spyod rdzogs parsquoi sku
ལངསདགསཔ
saṃbhogakāya
Enlightened body speech and mindsku gsung thugs
གངགས
kāyavākcitta
Equipoisemnyam bzhag
མཉམབཞག
samādhi middot samāhita middot samāpatti
Factors of enlightenmentbyang chub kyi yan lag
ངབཡནལག
bodhyaṅga
Fruitionrsquobras bu
འས
phalatva middot phalatā
g27
g28
g29
g30
g31
g32
g33
g34
g35
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Gayādharaga ya dha ra
གཡདྷར
Gayādhara
Gnosisye shes
ས
jntildeāna
Great sealphyag rgya chen po
གནཔ
mahāmudrā
Hayagrīvarta mgrin
མན
Hayagrīva
Herukahe ru ka
ཀ
Heruka
Initiationdbang
དབང
abhiṣeka
Innatelhan skyes
ནས
sahaja
Inner heatgtum mo
གམམ
caṇḍālī
Interdependent originationrten cing rsquobrel bar byung ba
ནངའལབརངབ
pratītya samutpāda
Joydgarsquo ba
g36
g37
g38
g39
g40
g41
g42
g43
g44
g45
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
དགའབ
tuṣṭi middot nandana
Knowledge-holderrig pa rsquodzin pa
གཔའནཔ
vidyādhara
Listenernyan thos
ཉནཐས
śrāvaka
Major and minor marksmtshan dpe
མཚནད
lakṣaṇa vyantildejanāni
Maṇḍaladkyil rsquokhor
དལའར
maṇḍala
Also rendered in this sūtra as ldquodiskrdquo
Mantrasngags
གས
mantra
Mantra garlandsngags phreng
གསང
mantra mālā middot mantrāvali
Mental activityspros pa
སཔ
prapantildeca
Mount Meruri rab
རབ
sumeru
Naturerang bzhin
རངབན
g46
g47
g48
g49
g50
g51
g52
g53
g54
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
prakṛti middot svabhāva
Non-observationsmi dmigs pa
དགསཔ
anupalabdhi
Obstructing forcesbgegs
བགས
vighna
Pāṇḍara vāsinīgos dkar mo
སདཀརམ
Pāṇḍara vāsinī
Ratnasambhavarin chen rsquobyung gnas
ནནའངགནས
Ratnasambhava
Relativekun rdzob
ནབ
saṃvṛti
Rudraru dra
Rudra
Samaya vowsdam tshig
དམག
samaya
Sealphyag rgya
ག
mudrā
Secret Guardian of Blissgsang ba bde skyong
གསངབབང
mdash
Self-awareness
g55
g56
g57
g58
g59
g60
g61
g62
g63
g64
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
rang rig
རངག
sva saṃvedana middot sva saṃvedana
Seminal dropthig le
ག
bindu
Seminal fluidthig le
ག
bindu
Śītavanasi hla ling
ང
Śītavana
Solitary realizerrang rgyal
རངལ
pratyeka buddha
Spirit of enlightenmentbyang chub kyi sems
ངབམས
bodhicitta
Spiritual Herodparsquo bo
དཔའབ
mdash
Subsequent attainmentrjes thob
སཐབ
pṛṣṭha labdha jntildeāna
Supportrten
ན
āśraya middot niśraya
Tārāsgrol ma
ལམ
g65
g66
g67
g68
g69
g70
g71
g72
g73
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83
Tārā
Universe and its inhabitantssnod bcud
དབད
sthāvara jaṅgama
Vairocanarnam snang
མང
Vairocana
Vajrardo rje
vajra
Vajra Ladyrdo rje btsun mo
བནམ
mdash
Vajragarbhardo rje snying po
ངཔ
Vajragarbha
Vajrasattvardo rje sems dparsquo
མསདཔའ
Vajrasattva
Viewlta ba
བ
darśana middot dṛṣṭi
Wheelrsquokhor lo
འརལ
cakra
Also rendered in this sūtra as ldquochakrardquo
Windrlung
ང
vāta middot vāyu middot prāṇa
g74
g75
g76
g77
g78
g79
g80
g81
g82
Wisdomshes rab
སརབ
prajntildeā
g83