The Elucidation of True Reality The Kālacakra Commentary by Vajragarbha on the Tattvapaṭala of the Hevajratantra

Francesco Sferra

This chapter investigates the concept of “empty images” (śūnyatā-biṃba, stong gzugs), expressions of emptiness in the Kālacakra Tantra, and gives attention to how this phenomenon was interpreted by the Tibetan Kālacakra master Dölpopa Sherab Gyaltsen (1292-1361) and his immediate disciples to be direct expressions of buddhanature (tathāgatagarbha). The focus is the tantric epistemology of these “empty images,” textual connections to tathāgatagarbha, and correlative contemplative experiences that are described within Tibetan meditation manuals on the Kālacakra sixfold vajrayoga. As we find in Dölpopa’s writings, as well as by later Jonang authors, these expressions of tathāgatagarbha are observable and experiential, and come about through the careful execution of the yogic procedures explicated in the vajrayoga practice of the Kālacakra. These expressions are said to be experienced through the precise process of withdrawing one’s sense faculties from mundane stimuli, hence rescinding one's involvement with objectification through a threefold practice of isolating the body, voice, and mind (dben pa gsum), resulting in the philosophical and contemplative visions of tantric zhentong (sngags gi gzhan stong). To contextualize Dölpopa’s claims, we analyze passages from early meditation procedural manuals on the sixfold vajrayoga practices composed by two of his closest disciples, Chokle Namgyal (1306-1386) and Lotsāwa Lodro Pel (1313-1391). To better understand the phenomenon of these expressions of tathāgatagarbha and their categorical construction as contemplative experience within Tibetan literature, we analyze Buddhist doctrinal relationships of emptiness and tathāgatagarbha, and probe the epistemological nature of these expressions to be nature-born experiences, external referents, visionary “images of buddhas,” and/or intentional objects of meditation.

Kalkin Puṇḍarīka, author of the principle commentary on the Kālacakratantra, the Vimalaprabhā, devoted forty-three Sanskrit pages (in the Sarnath edition) to a commentary on KCT 5:127. From within the elaborated net of his arguments, citations, detailed examples, and pūrvottarapakṣāḥ —and in honor of Professor Thurman, who always has asked about these complex texts, “yes, but what does it mean?”—this essay attempts to extract some of Kalkin Puṇḍarīka’s systematic arguments. The full title of the Sarnath edition of the Sanskrit Kālacakratantra (KCT) is “The Stainless Light commentary, composed by Kalkin Śrī Puṇḍarīka, on the short King of Tantras Kālacakra [which was] extracted from the Paramādibuddha [which itself was] composed by Śrī Mañjuśrī Yaśas.” The fifth chapter of the text is the Gnosis Chapter (jñāna-paṭalaḥ), of which the third major teaching or mahoddeśaḥ is entitled the “The Perfection of Knowledge of the Supremely Imperishable” (paramākṣara-jñāna-siddhir nāma mahoddeśaḥ). This third major teaching is a forty-three page Sanskrit commentary by Kalkin Puṇḍarīka (“the Cementer, the White Lotus”) on just one verse, KCT 5:127. The commentary is many orders of magnitude longer than any other verse commentary in the full five chapter KCT/VP; and as the editors point out, the section is unusual in using illustrative full-verse quotations from the KCT, including many from the Nāmasaṃgīti (NS) and various additional texts. Kalkin Puṇḍarīka (KP) refers to this section at several earlier points in the VP with the phrase: “[this] will be explained in detail in the fifth chapter” and particularly refers to this portion of his commentary on KCT 5:127. This essay focuses on KP’s forty-three pages of commentary.

–4– The Elucidation of True Reality: The Kālacakra Commentary by Vajragarbha on the Tattvapaṭala of the Hevajratantra Francesco Sferra Introduction This is the editio princeps and English translation of the Tattvanirdeśa, or Elucidation of True Reality, the commentary written by Vajragarbha (tenth to eleventh century)—one of the first and most important Kālacakra authors—on the Tattvapaṭala of the Hevajratantra (i.e., HT 1.5). The text, the tenth and last chapter of Vajragarbha’s Ṣaṭsāhasrikā (aka Hevajratantrapiṇḍārthaṭīkā), consists of a description from different viewpoints of True Reality, tattva, which should not be understood here as a description of reality as it is, but of the state of Buddha as subjectively experienced when attained. This state is described primarily as a different way of experiencing the body and the mind as well as every aspect of reality. Each element (dhātu), each aggregate (skandha), etc. corresponds to a deity; each gesture, each word, etc. performed by a true yogin is none other than the gesture, the word, etc. of the deity. In this respect we can perhaps speak of a transmutation of the psycho-physical structure of the yogin, who, as is clarified in other texts, attains a “body of knowledge” (jñānadeha).2 Kālacakra, who here is identified with Heruka and Ādibuddha, and is represented It is a great honour for me to contribute to this volume devoted to such an exemplary and enlightened figure as His Holiness the Dalai Lama. I would like to thank Edward A. Arnold for having invited me to participate and his kind assistance; the various institutions who very kindly placed manuscript sources at my disposal (NAK, Kaiser Library of Kathmandu, IsIAO, NGMPP, Kashi Prasad Jayaswal Research Institute); Prof. Raniero Gnoli and Prof. Dr. Harunaga Isaacson for having kindly read this paper and their precious suggestions; Susan Ann White for her help with the English text. 2 Cf. LKCT 4.119 and dhargyey 1985: 155-157. 1 94 francesco sferra iconographically with twenty-four arms, six shoulders, etc., symbolizes all aspects of reality in its purified state, each of which corresponds to a part of his body. Purified reality is not different from ordinary reality, but it is precisely the latter experienced in a universal way: the yogin perceives all things unrelated to “I and mine,” namely, devoid of all subjective identification, which is essentially founded on the relationship between space and time. But here space and, particularly, time— on which this system lays considerable emphasis—are completely absorbed and transformed by Kālacakra himself. The elixir of this alchemical transmutation of reality from an impure to a pure state is the bodhicitta, which is referred to several times in the Ṣaṭsāhasrikā (and at times actually with alchemical terminology)3 and, not by accident, at the beginning of this final chapter. Here the bodhicitta should be understood as both “semen” and “thought of awakening,” and therefore as either the vehicle for transmigration or the vehicle for realizing Buddhahood, of which the bodhicitta is the essence itself: it is the object, the means, and also the goal of the practice; it is, among other things, “devoid of beginning and end” and “beneficial in the beginning, in the middle, and in the end,” as stated in the opening stanzas of this text (st. 1 is quoted ex silentio from the Samājottara, st. 38). In this chapter, as in other parts of the work, there is no explicit reference to yoga, and more particularly the sixfold yoga (ṣaḍaṅgayoga) that is so important in this tradition. Nonetheless, unmistakable allusions are made more than once here to that yogic technique—which would later be described in detail in other texts, such as the Vimalaprabhā by Puṇḍarīka and the Ṣaḍaṅgayoga treatises by Anupamarakṣita—which causes the interruption of emission and the return of the semen (bodhicitta) from the secret parts to the crown (cf. stt. 9cd-11), and is the core teaching of the sixfold yoga. Excluding the introduction and the conclusion, the text—which given its structure could in fact stand alone as a short work independent of the Ṣaṭsāhasrikā—can be divided in six parts, each of which is introduced with the word idānīm (now). The introduction contains the opening stanzas (stt. 1-3); a commentary on Hevajratantra 1.5.1; two different expositions of “dependent origination” (pratītyasamutpāda, stt. 4-15); the description of a virtuous series that starts with the “ten good deeds” (daśakuśalakarman), includes “pleasure” (sukha), “merit” or “virtue” (puṇya), “knowledge” (jñāna), and ends with “Buddhahood” (stt. 1620); and a succinct description of the latter (stt. 21-24). Stanza 20, in particular, describes the attainment of Buddhahood as the interruption of the four states, beginning with the wakeful state. This sequence would later appear in other texts.4 The first exposition of “dependent origination” (stt. 4-9ab) follows the traditional pratiloma treatment of the topic, which appears in several Buddhist works (e.g., Udāna 1.2); the second exposition (stt. 12-15) follows the schema of the Pratītyasamutpādahṛdayakārikā attributed to Nāgārjuna (karman → kleśa → duḥkha). In Kālacakra texts a similar exposition can be found in a stanza cited by Puṇḍarīka in 3 4 Cf. Section Nine, stt. 29-37. Cf. e.g. SUṬ, ed. p. 73. 95 t h e e l u c i d at i o n o f t r u e r e a l i t y his Paramākṣarajñānasiddhi as Laghukālacakratantra 5.170.5 This stanza is not actually included in the final redaction of the Laghukālacakratantra, which follows a specific Kālacakra interpretation of “dependent origination” where each of its twelve limbs is explained in astronomical terms.6 Stanza 21 is a quotation ex silentio of Mañjuśrīnāmasaṅgīti 8.22. Stanza 25, which corresponds to Bhagavadgītā 13.13 but is probably a quote ex silentio from Laghusaṃvaratantra—which, in its turn, incorporates Bhagavadgītā 13.13 ex silentio7—is cited several times in Kālacakra literature8 and three times by Vajragarbha himself in this text.9 The first part includes the commentary on Hevajratantra 1.5.2-7, 9-10 and starts with the explanation of the mudrās from a conventional point of view, which are conceived as means for the realization of the state of Buddha. It is worth noting that the author specifies that the mudrās are quoted in their correct order in this text, stating that they are listed in random order in the mūla text. He modifies the original sequence: jananī, bhaginī, duhitrī, bhāgineyikā, naṭī, rajakī, ḍombī, caṇḍālī, and brāhmaṇī, as follows: jananī, brāhmaṇī, bhaginī, ḍombī, duhitā, naṭī, bhāgineyikā, rajakī, and caṇḍālī. Other commentators read a slightly different text10 and do not criticize the original order.11 It is worth noting that Vajragrabha’s sequence does not find a perfect parallel also in some stanzas of the mūlatantra (i.e., the Ādibuddha) quoted by Puṇḍarīka in his Vimalaprabhā (vol. 2, p. 105). Later in his commentary Vajragarbha describes the correspondence of the mudrās with the Bodhisattvas’ consorts (cf. LKCT 5.104-105ab), with cakras, elements, families, and so forth. jananī bhaginī duhitṛ bhāgineyikā bhāryā antajā Locanā Māmakī [Pāṇḍarā] [Tāriṇī] Vajradhātvīśvarī [Viśvamātṛ] [pṛthivī] [toya] tejas vāyu ākāśa jñāna tathāgatakulī vajrakulī padmakulī karmakulī ratnakulī vajrasattvakulī brāhmaṇī ḍombī naṭī rajakī caṇḍālī [asparśā] nābhi hṛdaya kaṇṭha lalāṭa uṣṇīṣa guhya Next, the twenty-four-armed Heruka is identified with Kālacakra, the Ādibuddha. This is the first such identification in this text and in all other Kālacakra works.12 The second part is a commentary on Hevajratantra 1.5.8, 11. Stanza 8 has been deliberately omitted from the above commentary on the first part. It deals with the PAJS, ed. p. 98, translated in gnoli 1997: 70-71, and in cicuzza and sferra 1997: 117. Cf. LKCT 1.113-117 and banerjee 1971. 7 Cf. Cakrasaṃvara 50.26, vol. 2, p. 586. 8 Cf. e.g. VP ad LKCT 5.91 (vol. 3, p. 47), AK (p. 43), AKU (p. 138), SUPañjikā (p. 292 [69], cf. also note 6) and Kalparāja[tantra], fol. 39r4-5. Harunaga isaacson has kindly pointed out to me that this stanza is also quoted in the Subhāṣitasaṅgraha (ed. part II, p. 4219-20, where it is said to appertain to the Śrīsaṃvara). Cf. kvÆrne 1977: 63-64. 9 See also Section Two (ad HT 1.1.1-2) and Section three (ad HT 1.1.10cd-11ab). 10 jananīṃ bhaginīṃ caiva pūjayed yogavit sadā | naṭiṃ ca rajakīṃ vajrīṃ (vajrāṃ in the printed editions) caṇḍālīṃ brāhmaṇīṃ tathā | prajñopāyavidhānena pūjayet tattvavatsalaḥ ||. 11 Cf., for instance, Muktāvalī, p. 52, and Yogaratnamālā, pp. 116-117. 12 Cf. sferra 2005: 259. 5 6 96 francesco sferra definition of the term tathāgata that is interpreted here in a strictly tantric manner, as it is in later works, such as the Amṛtakaṇikā and the Amṛtakaṇikoddyota.13 In this part we find the quotation of Sekoddeśa 86-87, one of the first from this celebrated text. The syllable evaṃ that—interestingly enough—appears instead of ekaṃ in Hevajratantra 1.1.10b (commented on in Section Three and quoted here within the commentary) is interpreted as a noun, symbolizing the union between wisdom (e) and means (vaṃ).14 The third part is a commentary on Hevajratantra 1.5.12-14ab. It contains an explanation of the six aggregates and a further description of the state of Buddha. Here we have five quotations from the Mañjuśrīnāmasaṅgīti. The fourth part consists in the commentary on Hevajratantra 1.5.14cd-15. Here we find the well-known explanation of the word bhagavān, which recurs (sometimes with differences) many times in Buddhist and non-Buddhist works, particularly of the Vaiṣṇava tradition.15 The fifth part contains the commentary on Hevajratantra 1.5.16-18, a slightly modified version of the well-known passage of the Daśabhūmikasūtra in which the Blessed One states that all that appertains to the three worlds is only mind (citta), and the para-etymological definition of the mudrās. The sixth part contains a brief commentary on Hevajratantra 1.5.19-21, which is immediately followed by the conclusion that makes reference to the root-tantra of the Hevajratantra, the Pañcalakṣahevajra. This edition is based on manuscript 128 kept in the Kaiser Library of Kathmandu and listed as C14/6 in the microfilm list of the NGMPP (fols. 51v-59v). I also used a photographic copy of the aforesaid manuscript made by Giuseppe Tucci and now held by the IsIAO library in Rome.16 As far as I know this manuscript (henceforth Kk) is the only extant source that contains the text edited and translated here. This manuscript, in māgadhī script, consists of thirty-three leaves and is incomplete. It begins with lokācāravivarjita and finishes with the famous stanza: ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat │ teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ ║ It has probably been written around the end of the twelfth century. Indeed, the copyist, Viśuddhirakṣita, states in the colophon that he worked in Vikramaśīla (śrīmadvikramaśīlamahāvihāre likhāpitaṃ {. . .} viśuddhirakṣitena svārthaṃ parārthaṃ ca ║). I was also able to consult two other sources of the Ṣaṭsāhasrikā, which however do not contain the ninth and tenth chapters of the work: one, a manuscript kept in the National Archives of Kathmandu (NAK 3-693, NGMPP A693/11); the other, a manuscript originally belonging to the Ṅor Monastery in Tibet and now probably kept in Lhasa,17 of which I was only able to study the photographic copy made by Rāhula Sāṅkṛtyāyana in 1934 (of which I was able to make a copy from 13 14 15 16 17 Cf. AK ad NS 1.6 and 6.7; see also AKU, p. 124, and merzagora *2006: 29. Cf. AK p. 8. For some references, see SUṬ, ed. p. 65, note e; lal 1989; cf. also Bhagavadgītābhāṣya ad 3.37. This photographic copy was taken in June 1954. Cf. steinkellner 2004. t h e e l u c i d at i o n o f t r u e r e a l i t y 97 the negatives kept in Göttingen and Patna, thanks to the good offices of Gustav Roth and Raffaele Torella) and the one made by Giuseppe Tucci on July 21, 1939, and now held by the IsIAO library. On the basis of all these sources, I prepared my Doctorate thesis (defended in Rome in 1999) that contains the critical edition and English translation of all ten sections of the text,18 which I have revised through the years and is now forthcoming in the Florence University Press. The Sanskrit text of the Ṣaṭsāhasrikā was translated into Tibetan by Dānaśīla and Seṅ dkar śākya ’od (and revised by several people, among whom Subhūtiśrīśānti). The Qianlong (No. 2310) and sDe dge (No. 1180) editions of the Tibetan translation (henceforth T) were consulted for this paper. Titles in translation are not present in the original text; they have been inserted to assist the reader. Sandhi has been silently standardized. Translation Introduction 1. The bodhicitta is traditionally said to be “devoid of beginning and end,” “pacified,” “destruction of existence and nonexistence,” “all-pervading [Lord],” “undivided from emptiness and compassion.” (GS 18.38) 2-3. Having bowed with complete devotion to the Jewel of True Reality, which is beneficial in the beginning, in the middle, and in the end,1 [and] which is Great Pleasure, Vajragarbha writes a commentary on the fifth chapter, [a commentary] that teaches the true reality (tattva) of the Buddhas in order to benefit all beings, [and] to attain the fruit of the mahāmudrā. Commentary on HT 1.5.1 At this point the Blessed One said, “Now we shall illustrate the chapter regarding True Reality (tattva),” which opens with [the words]: “According to [their] own nature . . .” (HT 1.5.1) [Their] own nature (svarūpa) is the Tathāgata’s knowledge, which is self-aware (svasaṃvedaka). “By virtue of” this “own nature” (which is free from a perceptible reality, perception, and a perceptive subject, and from the alteration of the eighteen elements) there “does not exist” for the yogins (1) an external “form,” (2) a “seeing subject,” and (3) a visual consciousness; (4) “sound,” (5) “hearer,” and (6) audio consciousness; (7) “smell,” (8) “smeller,” and (9) olfactory consciousness; (10) “taste,” (11) “taster,” and (12) taste consciousness; (13) “touch,” (14) “toucher,” and (15) tactile consciousness; (16) element of The recent edition of the text that has been published by Malati J. shendge is based only on MS NAK 3-693 and the Ṅor manuscript. It ends in the middle of chapter eight. 18 98 francesco sferra the dharmas (dharmadhātu), (17) perceptive subject, and (18) mental consciousness. Likewise, the sense-faculties, beginning with the eyes, too do not exist. In this way, by interrupting the [sequence of the dependent origination, starting with] ignorance, the yogin must meditate on the Jewel of True Reality, which is free from alteration by the eighteen elements [listed above]. In the root-tantra [i.e., in the Pañcalakṣahevajra] the Blessed One said: 4-9ab. “Through the ‘interruption’ of ignorance, which is ‘changing’ (kṣara), there is the ‘interruption’ of will; through the ‘interruption’ of will, the ‘interruption’ of primary awareness; through the ‘interruption’ of primary awareness, the ‘interruption’ of name-and-form; through the ‘interruption’ of name-and-form, the ‘interruption’ of the sixfold sphere of the senses; through the ‘interruption’ of the sixfold sphere of the senses, the ‘interruption’ of contact; through the ‘interruption’ of contact, the ‘interruption’ of sensation; through the ‘interruption’ of sensation, the ‘interruption’ of craving; through the ‘interruption’ of craving, the ‘interruption’ of grasping; through the ‘interruption’ of grasping, the ‘interruption’ of becoming; through the ‘interruption’ of becoming, the ‘interruption’ of birth; through the ‘interruption’ of birth, the ‘interruption’ of old age and death. 9cd-11. “The ‘interruption’ of the aggregates and elements is traditionally conceived as pacification. Thus, through the ‘interruption’ of the body there is also the ‘interruption’ of the vital breath; through the ‘interruption’ of the vital breath, the ‘interruption’ of the bodhicitta; through the ‘interruption’ of the bodhicitta, the ‘interruption’ of the emission (cyavana) [of the semen]. All yogins attain Buddhahood through the ‘interruption’ of the moment of ejaculation. 12-14. “Thus, through the ‘interruption’ of afflictions (kleśa) there is the ‘interruption’ of action (karman); through the ‘interruption’ of action, the ‘interruption’ of suffering (duḥkha). Afflictions no longer arise due to the ‘interruption’ of suffering. When afflictions no longer arise, the origination of action is interrupted. If the latter does not originate, suffering does not come into existence, and the yogin, being happy and free from suffering, will always be engaged in benefitting beings. 15. “Here the mental disposition (kalpanā) of beings can be either bad or good. [In any event] from this [mental disposition] comes affliction; from the latter arises action. 16. “Suffering arises from action. Therefore, without pleasure, due to the abandonment of the ten good actions (daśakuśala),2 how can happiness occur? 17. “When the novice yogins are suffering in their mind [and are] without pleasure, how can they become equipped with spiritual merits (puṇya) through deities, mantras, mudrās, and so forth, that are created [for the purpose of the practice]? t h e e l u c i d at i o n o f t r u e r e a l i t y 99 18. “Without spiritual merits, how can the equipment of knowledge come into being? Without the two, there is no Buddhahood, no supreme condition of Adamantine Being (vajrasattva). 19. “Without Buddhahood, one cannot [actually] increase one’s own welfare and that of others;3 nor can the Pure Body, the Body of the Dharma, the Body of Fruition, and the Body of Transformation manifest. 20. “When the tetrad of states (wakeful state, sleeping state, deep-sleeping state, and the fourth state), which are cause and effect, is ‘interrupted,’ one becomes a Buddha. There is no doubt [concerning this]. 21. “He [who is a Buddha] is free from passion, pure, immaculate; he has cast off [all] defects; he is free from diseases; he is perfectly awakened, enlightened, omniscient; he is the knower [of all beings], supreme. (NS 8.22) 22-23. “Through ‘interrupting’ effect and cause, the Lords of the Victors (jinendra) have a different body, speech, mind, and pleasure; their body (a group of aggregates) is different; their elements (earth, etc.), sense objects and senses are different; their action senses, like the actions they perform, are also different. 24. “His hands, feet, etc., are everywhere; his eyes, heads, and mouths are everywhere. Having ears everywhere, he remains in the world enveloping everything.” Such is the rule of the True Reality [described] in the root-tantra. Commentary on HT 1.5.2-7, 9-10 Now, to achieve (sādhana) this [reality], in the short tantra the mudrās are stated according to the provisional point of view: The knower of the yoga (yogavit) must always honor, through wisdom and means and the correct application [of each], the mother, the sister, the daughter, the daughter of the sister;4 (HT 1.5.2ad) The word yoga means the union of the perceptible and the perceiver; the union of lalanā and rasanā; the union of the caṇḍālī and the semen. [. . .]5 He must honour [the above-mentioned women] through the union of wisdom and means, while remaining chaste and experiencing unchanging pleasure. The mother and so forth exist in relation to the external reality, with regard to a [specific] place and a family. In the same way, “the knower of the yoga” must honour 100 francesco sferra the naṭī, the rajakī, the ḍombī, the caṇḍālī, and the brāhmaṇī (HT 1.5.2ef) through the aforesaid wisdom and means [and] the correct application [of each], always—at all times—through pleasure that is nonemitted (acyutasukha). [Indeed, the above women] must be honoured scrupulously, so that no division arises. (HT 1.5.3ab) According to the deep meaning, [the word] division signifies the emission of the semen; according to the surface meaning, in the external world, it signifies the derision of men. Therefore, the mother, etc., “must be honoured scrupulously” [by the yogin]. Such is the rule of the Blessed One. Royal courts, etc.,6 will torment and punish those foolish practitioners who do not conceal their practice. For the purpose of attaining liberation, the [aforesaid] mudrās are called “five families.” (HT 1.5.4ab) Here [in this stanza], “for the purpose of attaining liberation,” the word mudrā signifies the families of the five Tathāgatas. “The mudrā,” i.e., the avadhūtī, is such since it is marked (mudryate) by “this,” that is, “the vajra,” the bodhicitta.7 The mudrās, beginning with the mother, which are listed in the short tantra starting from verse 1.5.1 but in random order, will be quoted here in their correct order. Here, the “mother” belongs to the family of the Tathāgata [Vairocana]; she is the brāhmaṇī, Locanā [earth], and resides in the lotus of the navel. The “sister,” Māmakī, is the water element; she belongs to the family of the vajra [Akṣobhya], [resides] in the heart [and] is the ḍombī. The “daughter” is the fire element [Pāṇḍarā]; she belongs to the family of the lotus [Amitābha], she is the nartī [or naṭī and resides] in the throat. The “daughter of the sister” is the wind element; she belongs to the family of the karman [Amoghasiddhi], she is the rajakī [and resides] in the forehead. The “wife” is Vajradhātvīśvarī, the space element, the caṇḍālī; she belongs to the family of the jewel (ratna) [Ratnasambhava] [and resides] in the crown. The “last-born woman” (antajā) is the element of knowledge; she belongs to the family of Vajrasattva [and resides] in the lotus of the secret parts. Thus, above the navel, these, in brief, are known as the family of the five mudrās. (cf. HT 1.5.7cd) [But if we include the secret parts,] “there are said to be six types of families” (HT 1.5.9a): 1) In the top of the crown there is the family of the space element; in the forehead, the family of the wind element; in the throat, the family of the fire element; in the heart, the family of the water element; in the navel, the family of the earth element; and in the secret parts, the family of the knowledge element. t h e e l u c i d at i o n o f t r u e r e a l i t y 101 2) Likewise, we have the element of the dharmas, which is the quality of space; touch, which is the main quality of the wind; taste, which is the main quality of fire; form, which is the main quality of water; odour, which is the main quality of earth; the sound element, which is the main quality of knowledge.8 3) Thus, we have [the organs of perception, i.e.] the sense of hearing, the sense of smell, the sense of sight, the sense of taste, the sense of touch, and the sense of mind. 4) [Moreover, we have the organs of action, i.e.] the reproductive organ, the voice organ, the hand, the foot, the anus, and the divine organ. 5) Thus, we have the purification of the mudrās [i.e., the six aggregates].9 6) [Moreover, we have the actions:] urinating, evacuating, going, taking, speaking, ejaculating. In this way, thirty-six families are reduced to six. The thirty-six elements must be known in this way. Thus, there are six kinds of primary awareness, six volitions, six sensations, six notions, six material forms, and six kinds of knowledge. Thus, the elements and the aggregates amount to seventy-two [principles]. Indeed, these deities are doubled through [the union with] the court of the ḍākinīs. The deities represented in the maṇḍala are thirty-six. The thirty-seventh, Heruka, is united with Vajravārāhī. When he has three families, his court consists of the wheels of the body, speech, and mind.10 When his court consists of the six wheels, he is doubled. This concept, expounded by the Blessed One here in the Hevajratantra, has been hinted at the Cakrasaṃvara[tantra] with two pādas: Then, the mantra-user should mutter the court of the ḍākinīs, which is doubled. On the basis of these words, the [number of] petals, fields, and so on, can [also] be doubled. There are: (1) four holy places (pīṭha), (2) four secondary holy places (upapīṭha); (3) four fields, (4) four secondary fields; (5) four chandohas, (6) four secondary chandohas; (7) four melāpakas, (8) four secondary melāpakas; (9) four pīlavas, (10) four secondary pīlavas; (11) four cemeteries, (12) four secondary cemeteries.11 Similarly, we have the twelve Earths.12 There are four heroines (vīreśvarī), with their respective heros, in each of these [Earths]. Thus, there are forty-eight yoginīs in the six wheels.13 In the wheel of space, there are the eight ḍākinīs of the diamond; in the wheel of wind, the eight ḍākinīs of the sword; in the wheel of fire, the eight ḍākinīs of the jewel; in the wheel of water, the eight ḍākinīs of the lotus; in the wheel of earth, the eight ḍākinīs of the wheel; in the wheel of knowledge, the eight ḍākinīs of the knife. In the gem of the vajra there are eight ḍākinīs that are void; they [each] hold a one-pointed vajra.14 In the sixteen cemeteries, there are another sixteen ḍākinīs who are born from the sixteen delights: two are in the ears; two, in the nostrils; two, in the eyes; one, in the tongue and one, in the uvula; two, in the orifice of the crown; two, in the orifice of the anus; two, in the orifice from which urine is emitted; and two, in the orifice from which the semen is emitted. Thus, there are sixteen yoginīs.15 102 francesco sferra In their midst there is Hevajra, the leader, Innate Bliss, embracing Emptiness. He is the Blessed One with twenty-four arms; he is doubled through the court of the six wheels; he presents himself [in different ways], according to specific intervals of time (kālaviśeṣeṇa):16 his body is blue, due to the purification of the year; his feet are white and red, due to the purification of the two semesters; his throats are black, red, and white, due to the purification of the three kālas (a kāla is a period of four months beginning with Mārgaśīrṣa). The four yugas consist of three months each, beginning with Makara. [Heruka’s] four mouths are black, red, white, and yellow, due to the purification of the aforesaid [periods]. Therefore, there are the six seasons of two months each, beginning with Mārgaśīrṣa. Heruka’s six shoulders are blue, red, and white, respectively (three on the left and three on the right). Thus, his twenty-four arms (twelve on the left and twelve on the right) correspond to the twelve months. On each side, four are black, four are red, and four are white. Thus, he has twenty-four hands, which correspond to the fortnights [of a year]. The total number of lunar digits (tithi) in a month corresponds to the total number of phalangeal joints in one of his left and right hands.17 Therefore, the lunar digits of one year correspond to his three hundred and sixty phalangeal joints.18 Thus, Heruka, [when he] consists of six families, is known as the Wheel of Time (kālacakra) and Primeval Buddha (ādibuddha). He has a garland of skulls made with one hundred heads; the Blessed One is said to be the Great Brahmakāpālika due to these severed heads, which represent the hundred schools of the Veda. Thus, he is doubled, [he is united with] the court of the ḍākinīs, he consists of six families. In other tantras he is said to have five families. Therefore: It has been said that the sixfold families become fivefold through aggregation. Furthermore, they become threefold through differentiation into body, speech, and mind. (HT 1.5.9) Thus, according to the aforesaid order: The name “family” (kula) derives from the fact that, through kula the families of the five elements and the five aggregates are enumerated (kulyate), i.e., calculated. (HT 1.5.10) Such is the rule governing the six, five, and three families. Commentary on HT 1.5.8, 11 Now, the definition of Tathāgata is given: The Glorious One has gone (gata) into the tathatā and, exactly in the same way (tathā), he has returned (āgata). Being united with this wisdom, he is called Tathāgata. (HT 1.5.8) t h e e l u c i d at i o n o f t r u e r e a l i t y 103 Here, “being united with this wisdom,” i.e., with emptiness, [or, more precisely,] the image of emptiness, “the Glorious One,” the diamond of the bodhicitta, “has gone into the tathatā,” namely the lotus of the secret parts (as far as the jewel of the vajra) that corresponds to the apratiṣṭhitanirvāṇa, starting from the crown (the element of space) and descending through the lotuses of the forehead, throat, heart, navel, and secret parts, which correspond to wind, fire, water, earth, and knowledge, according to the principle “He dwelt in the matrixes of the adamantine women.”19 “And, exactly in the same way, he has returned.” Just as he has gone down to (yathā [. . .] gata), he has come up from (tathā [. . .] āgata) the jewel of the vajra (the element of knowledge), which is in the lotus of the secret parts, through the navel, heart, throat, forehead, and crown, because the semen was directed upwards. Thus, it is proved that he has gone and come back in the same way. He has reached the twelve Earths through the “interruption” of the twelve limbs [of dependent origination]. Just as, from the worldly point of view, he has gone downward from the forehead through the four delights (the [first] delight, the supreme delight, the multiform delight and the innate [delight]); he has gone, from the superior point of view, from the secret parts to the forehead through the four steps of “cause-correspondence” (niṣyanda), “ripeness” (vipāka), “effort” (puruṣākara), and ”purity” (vaimalya). And [the Blessed One] said: The “cause-correspondence” is said to be present in the navel; “ripeness,” in the wheel of the dharma; “effort,” in the [wheel of] fruition; and “purity,” in the Great Pleasure.20 This is the rule, in accordance with what will be said later. From the worldly point of view, on the basis of the semen directed downwards, the bodhicitta (jñānacitta), according to the fifteen kalās (pratipad, etc.), flows into the lotus of the secret parts, where it manifests in the form of the kalā called pūrṇā; similarly, from the superior point of view, on the basis of the semen directed upwards, [the bodhicitta] (drawn from the jewel of the vajra by the force of yoga) ascends from the lotus of the vajra, according to the [fifteen kalās] pratipad, etc., until it reaches the lotus of the forehead, where it manifests in the form of the kalā called pūrṇā, and then continues until it reaches the crown, where it manifests in the form of the sixteenth kalā. Similarly, in the case of those who transmigrate, blood ascends (according to the pratipad, etc., of the black fortnight) from the secret lotus to the crown, where, at the end of the amāvasyā, it manifests as “the absence of kalās,” that is, the sixteenth kalā.21 In the case of those who are awakened, from the superior point of view, the blood descends (according to the various kalās of the black fortnight) from the crown until it reaches the lotus of the secret parts where, at the end of the amāvasyā, it assumes the specific form of the black moon, that is, the sixteenth [kalā]. And thus [the Blessed One] said in the Ādibuddha, from the worldly point of view: 104 francesco sferra For all beings, at the moment of death, the ambrosia of the moon descends [and the blood ascends], the blood of the sun goes upward [and] the conscience of Rāhu goes into transmigration. (SU 86) And, from the superior point of view: O King, for this reason the ambrosia of the moon must be made to ascend; the blood of the sun, made to descend; [and] the conscience of Rāhu, made to go into the unchanging pleasure. (SU 87) Later, the short tantra states: The bodhicitta is the moon consisting of fifteen digits. [The moon] is the Great Bliss, which possesses the nature of the [fifteen] vowels. The yoginīs are the parts of the moon. (HT 2.4.29) Such is the rule of the sixteen delights. Thus, in the chapter on the family, the Blessed One says: Evaṃ is the cause for correctly generating and maintaining the yoginīs, the capacity [to recite mantras], the general knowledge [of astronomy and so on] and the specific knowledge [of ritual practices], the appropriate source of the yoginīs, the first cause for generating Heruka. (HT 1.1.9-10ab) The syllable evaṃ is the Great Pleasure of the Innate Delight, the Supreme Unchanging. In the mind devoid of conceptual constructions, there is neither a subject who meditates nor a reality that is meditated on; neither a mantra nor a deity. Mantra and deity exist, they are present, in a way that transcends all possible forms of mental elaboration (niṣprapañca). (HT 1.5.11) [In other words, they manifest] with the very nature of Innate Bliss from which all conceptual constructions and impurities have vanished.22 Commentary on HT 1.5.12-14ab Now, we shall explain the six aggregates, according to the absolute and the conventional points of view, with the stanza beginning with the word “Vairocana” (HT 1.5.12). Here, Vairocana is the leader in the wheel of earth; Akṣobhya, the leader in the wheel of the space; Amitābha, the leader in the wheel of water; Ratnasambhava, the leader in the wheel of fire; Amoghasiddhi, the leader in the wheel of t h e e l u c i d at i o n o f t r u e r e a l i t y 105 wind; Vajrasattva (sāttvika), the leader in the wheel of knowledge. And these—it is said (ucyate)—are [also known] respectively as: Brahmā, Viṣṇu, Śiva, Sarva, Vibuddha, Tattva. (HT 1.5.12cd) According to the conventional point of view, these are the beings who are characterized by the semen directed downwards, [whereas] according to the absolute point of view, they are the Buddhas that are characterized by the semen directed upwards. “Since He is release, Buddha is called Brahmā” (HT 1.5.13a): [He is called Brahmā] because He corresponds to the state in which there is no elimination of the excrement element.23 “He is called Viṣṇu24 because of entering” (HT 1.5.13b): since the urine element enters (viś) one’s body, i.e., it does not flow outside [Him], Buddha is called Viṣṇu. “He is called Śiva,25 because He is always beneficial” (HT 1.5.13c): “beneficial” means “upright conduct” (akhaṇḍaśīla), [therefore] the Buddha is called Śiva because there is no emission of semen. “He is called Sarva, because He abides in all things” (HT 1.5.13d). Sarva is Ratnasambhava, the element of blood. As this [element] does not flow [out of Him], there is no suffering. Since there is no suffering, [He corresponds to] the state that puts an end to pleasure and suffering, the absence of passion, the dissolution of limiting conditions. (NS 8.20cd) “He abides in all things”: the Buddha is called Sarva because He pervades the knowledge of others’ minds through divine eyes (divyacakṣus). “He is Vibuddha [i.e., Nonawakened] because of the absence of knowledge”26 (HT 1.5.14b), [that is to say,] he lacks the [limited] knowledge of the senses (eyes, etc.), [and, as such] he is Amoghasiddhi who corresponds to the flesh. Due to the dissolution of the [flesh], the predispositions (saṃskāra) [for the arising] of eyes, and so on, are nonexistent. Due to the absence of the [eyes, etc.], He is Nonawakened. Knower of himself, knower of others; he is all, belongs to all; he is the first pudgala; he defies worldly comparison; he is knowable (jñeya); he is the lord of knowledge, supreme. (NS 10.13) Thus, the Buddha “is Nonawakened because of the absence of [limited] knowledge.” Such is the rule. “He is Tattva [i.e., True Reality], to the extent that He is true bliss” (cf. HT 1.5.14a). True bliss is devoid of passions (anāśrava); True Reality is the perfect unity of the four liberations (śūnyatā, animitta, apraṇihita, and anabhisaṃskāra); it is the support of the supportless compassion, benevolence, sympathetic joy, and 106 francesco sferra equanimity; it consists in wisdom and means; it is known as Buddhahood. Thus, the Buddha, the Blessed One, is He who possesses the meaning of the truth that has twelve aspects (dvādaśākāra), he who knows the reality of the sixteen aspects, he who possesses perfect knowledge of the twenty aspects, he who is the perfect Buddha, the Knower of the supreme meaning. (NS 9.15) Thus, according to the aforesaid order: There are three families, five families, one single nature [or even] one hundred families.27 Thus, in the Nāmasaṅgīti [we read]: King of wrath, six-faced, terrible, six-eyed, six-armed [and] strong: he is a skeleton baring its teeth; in his hundred mouths there is the halāhala poison. (NS 7.1) And also: His eyes are like a blazing vajra, his hair is like a blazing vajra; he is Vajrāveśa; he is Mahāveśa; he has a hundred eyes; his eyes are vajras. (NS 7.7) Such is the rule of the hundred families. Thus, according to the ordinary point of view and the absolute point of view, True Reality is mundane [and] supramundane, endowed with hindrances [and] devoid of hindrances, endowed with sign [and] devoid of sign, endowed with conceptual constructions [and] devoid of conceptual constructions, endowed with false superimpositions [and] devoid of false superimpositions, endowed with the sense of self (ahaṅkāra) [and] devoid of the sense of self, pertaining to beings [and] pertaining to Buddhas, deriving from the dependent origination of the twelve limbs [and] deriving from the cessation of the twelve limbs, and not [only] absolute. Such is the rule of the Buddha, the Blessed One, as stated in all other tantras, which the wise ones must learn. Commentary on HT 1.5.14cd-15 Now, the deities, etc., are described according to the teaching of the relative point of view, with the words: “[The deity] originates in the body (dehe sambhavati)”28 (HT 1.5.14c), etc. Since ordinary pleasure originates here, in the body, consisting of the five elements, “the word ‘deity’ has been used” (HT 1.5.14d) by me [i.e., the Buddha]. t h e e l u c i d at i o n o f t r u e r e a l i t y 107 The Awakened One possesses happiness (bhaga); therefore he is known as the Blessed One (bhagavān). It has been said that there are six aspects of happiness, i.e., the virtues starting with lordliness. (HT 1.5.15ad) The word “happiness” is traditionally associated with complete sovereignty, knowledge, glory, prosperity, beauty, virtue. Alternatively, he is [called] Bhagavān since he destroys (bhañjanāt) the Māras, beginning with the Kleśamāra.29 (HT 1.5.15ef)30 [This is stated] from the absolute point of view. Such is the rule of the means. Commentary on HT 1.5.16-18 Now wisdom is explained through the words jananī, etc. [i.e., stanza 1.5.16]. In this stanza (iha) the means is the father, the semen element; wisdom is the mother, the blood element. Empowered by action, the gandharvasattva arises; basic consciousness (ālayavijñāna) dies out with death and returns to life in the next birth. This [consciousness] is expressed by the word “universe” (jagat). Indeed, the Blessed One said: “O Jinaputras, what pertains to the three worlds is only consciousness.”31 The universe is nothing but this [consciousness]. Wisdom “generates (janayati) the universe (jagat),” [and] is [therefore] called mother (jananī); she corresponds to the blood element (cf. HT 1.5.16ab). In the same way, the means is the semen element. Wisdom is known as “sister” (bhaginī), “since it shows the difference (vibhāga)” (cf. HT 1.5.16cd), i.e., [the difference between] hair, skin, flesh, and blood, each of which is a transformation of the [two] elements (dhātuvikāra), [blood and semen].32 Likewise, the means [is called] “brother”; it is the semen element, “as it shows the difference” between the channels, bones, and marrow. “Wisdom is” known “as ‘daughter’ (duhitṛ), since it extracts (duhana) the quality” (cf. HT 1.5.18a). [Here] the word “quality” signifies: word, touch, taste, colour, smell, and the element of dharmas. “Since it extracts” means since it perceives them. In this case, the means (the element of means) corresponds to the son, as it is the activity of the eyes, etc. Similarly, wisdom is known as the daughter of the sister, as it activates the various kinds of primary awareness with respect to their objects. The means is known as the “son of the brother,” as it is the activity of [the various kinds of primary awareness] with respect to its senses, the eyes, etc. Likewise, wisdom is called wife, because she brings about the pleasure of emission while the means is known as husband: indeed, they are mutually dependent with respect to the pleasure of emission. Due to the absence of passion, wisdom is called untouchable (asparśā)33 [and] last-born woman (antajā), and thus also the means. 108 francesco sferra Such is the rule of the six mudrās. [This can be summarized as follows:] As wisdom confuses all elements, it is known as brāhmaṇī; as wisdom colours all elements, it is known as rajakī; as wisdom causes the movement of all elements, it is known as nartakī; as wisdom burns all elements, it is known as caṇḍālī; as wisdom does not touch the elements, it is known as ḍombinī. The means must be understood in the same way, according to the aforesaid five actions. [To conclude], in the external reality all things manifest in this way; therefore, they are imagined by the heretics on the basis of the Vedas, etc. [But] actually, all women and men, according to their very nature, belong to a single family (jāti), mankind. They do not belong to different families. This is stated in all tantras. Commentary on HT 1.5.19-21 Now, with the words jalpanam, etc., the muttering of mantras, etc., is explained according to the nature of [their] verbal roots (dhātu). Since, in this world (iha), the speech of all beings is the uttering of ālis and kālis, i.e., vowels and consonants, the “speech (jalpana)” of the true yogins “is said to be recitation [of mantras] (jāpa)” (HT 1.5.19a). In the same way, “a footprint could be a maṇḍala,” because “the imprint (malana)” made on the earth by the [true yogins’] feet “is called maṇḍala” (HT 1.5.19cd). Likewise, A hand gesture, and thus also a snapping of the fingers, could be a mudrā. (HT 1.5.20ab) In the same way, the thinking of beings is, for the yogins—due to [their] knowledge of others’ minds—an object of concentration, “since this object of concentration is a non[discursive] thinking (vicintana)” (HT 1.5.20d), [in other words] since what yogins [truly] concentrate on is a nonthinking (acintana). “The pleasure” that dies out with death and returns to life in the next birth and is experienced in the father during the emission of semen, “is enjoyed” by the male “himself” at sixteen and the female at twelve (cf. HT 1.5.21ab). “The bliss through which death is attained” (cf. HT 1.5.21c), and also the coming into existence and continued existence of transmigrating beings in the transmigration, “is the” same “pleasure” that yogins define as concentration, when it has been made firm at the moment of emission. Conclusion All this, briefly, is the essential meaning of each of the chapters [of the root-tantra, which has been drawn] from the middle of each large section [of 100,000 stanzas] t h e e l u c i d at i o n o f t r u e r e a l i t y 109 (lakṣa) of the Pañcalakṣahevajra, which I, Vajragarbha,34 have imparted in five chapters. The remaining chapters of the short tantra, beginning with the chapter on conduct,35 must be learnt in detail. The concise meaning of the first large section is expressed in the chapter on families, in thirty stanzas; the concise meaning of the second large section, in the chapter on mantras, in forty stanzas; the concise meaning of the third large section, in the chapter on deities, in twenty-four stanzas; the concise meaning of the fourth large section, in the chapter on the consecrations, in six stanzas; the concise meaning of the fifth large section, in the chapter on True Reality, in twenty stanzas. Therefore, through this commentary yogins can understand the essential meaning [of the root-tantra that has been summarized in the short tantra] in the hundred and twenty stanzas of the [first] five chapters.36 This is the “great exposition” (mahoddeśa) [entitled] Elucidation of True Reality in the Ṣaṭsāhasrikā, a commentary on the Hevajratantra. Thus concludes the commentary on the concise meaning of the chapter on True Reality.37 Notes to the Translation 1. This concept, which is usually applied to buddhavacana or dhamma, is very common in Buddhist scriptures (e.g., Dīgha Nikāya 2.40); it occurs also in other parts of this work, see Section One, st. 50cd (ādau madhye ’vasāne ca kalyāṇaṃ vacanaṃ mama), and Section Six (ed. Shendge, p. 40). Cf. also AK ad NS 6.5, p. 37. 2. Cf. Majjhima Nikāya, vol. 1: 47. 3. See also Section One, stt. 41cd-42 (ed. Shendge, p. 10). 4. On this theme, cf. Caṇḍamahāroṣaṇatantra (George 1974: 82); Tantrāloka 15.551cd557ab (Gnoli 1999: 395, note). 5. The meaning of the words tasmān nivarttitam īśvaravat is not clear to me. The passage might be corrupt. Here we would expect an explanation of °vit at the end of the compound yogavit. The Tibetan translation has de las ṅes par sgrub pa’i dbaṅ phyug daṅ ldan pa ste, which might suggest the reading tasmān nirvartiteśvaravān. This passage has also been quoted by Anaṅgayogin in his Ḍākinījālasaṃvararahasya, which, however, is in its turn problematic. I quote it verbatim from the edition: tathā coktaṃ vajragarbheṇa—pūjāvidhir mūlatantroktaḥ yathā—prajñopāyavidhānena pūjayed yogavit sadā │ yoga iti caṇḍālīśuklayor aikyam │ tasmāt tan nivartate │ [ta]m īśvaraṃ tato brahmacaryeṇākṣarasukhena prajñopāyavidhānena pūjayed yogavit sadā sarvasminn eva kāle ’cyutasukheneti │ (p. 4). H. Isaacson has kindly pointed out to me that in the MS of the Ḍākinījālasaṃvararahasya kept in the Bodleian Library, Oxford, we find the reading tasmān nivartitam instead of tasmāt tan nivartate │ [ta]m. 6. Namely, those whose duty it is to control the behaviour of society and to administrate law. 7. I have tried to translate literally; one might wonder however whether anena is meant to be understood as equivalent here to anayā: “avadhūtī is called mudrā because [something] is sealed by it.” 110 francesco sferra 8. These connections are confirmed also by the Tibetan translation. However, in accord with the usual treatment of the subject, we would have expected śabda with ākāśa, dharmadhātu with jñāna, rūpa with tejas, and rasa with udaka. 9. See below, HT 1.5.10. 10. See below, HT 1.5.9. 11. 12 X 4 = 48. 12. The twelve bhūmis, which correspond with the twelve kinds of place, become fortyeight (four vīras, etc. in each bhūmi). Cf. HT 1.7.10-11. See Snellgrove 1959, vol. 1: 69, note 1. 13. 8 X 6 = 48. 14. These eight ḍākinīs are not included in the total. 15. 48 + 8 + 16 = 72. 16. Vajrapāṇi comments at length on the word kālaviśeṣeṇa, which appears in Cakrasaṃvaratantra 1.6d. Cf. LTṬ, 4-12 (Cicuzza 1999: 61-119). 17. 3 phalangeal joints X 5 fingers = 15; 15 X 2 hands = 30. 18. 24 hands X 5 fingers = 120; 120 X 3 phalangeal joints = 360 (each month contains 30 tithis). 19. This is the conclusion of the famous vijahārapada or vijahārasthāna, commented on at length in Section Two (ed. Shendge, pp. 14-16). 20. On these four phases of the sixfold yoga, see Ṣaḍaṅgayoga, pp. 33-35. 21. Cf. SU 109. 22. Or “from which all impurities of conceptual constructions have vanished.” 23. Brahmā, who is fullness, corresponds to Vairocana. 24. Viṣṇu corresponds to Akṣobhya. 25. Śiva corresponds to Amitābha. 26. Ratnākaraśānti and Kṛṣṇācārya interpret this passage in a different way: “He is completely awakened (vibuddha), because of the understanding of the erotic bliss (rateḥ)” (cf. Muktāvalī, p. 56, and Yogaratnamālā, p. 118). On Kṛṣṇācārya, his names and his relation with Ratnākaraśānti, see Isaacson 2001: 458, note 4. 27. See Newman 1987: 401. 28. Like de(he) va(sati), this is a para-etymological explanation of the word deva: de(he sambha)va(ti). 29. Cf. Newman 1987: 271; Gnoli and Orofino 1994: 136-37, note 1. 30. Cf. Lamotte 1944: 115-61. 31. This passage, which comes with slight differences from the Avataṃsakasūtra: Daśabhūmika 6 (ed. p. 32: cittamātraṃ bho jinaputrā yaduta traidhātukam), is quoted in several texts, such as the Viṃśatikākārikāvṛtti by Vasubandhu, ad st. 1, and the Muktāvalī by Ratnākaraśānti (p. 10). 32. Cf. LKCT 2.8d; VP vol. 1: 160. 33. Cf. SUPañjikā, p. 48, line 3. 111 t h e e l u c i d at i o n o f t r u e r e a l i t y 34. Or, according to the reading mayā he vajragarbha [. . .] deśitaḥ: “O Vajragarbha, I have explained [. . .].” 35. That is, the chapters 1.6, and so on. 36. 30 (chapter 1) + 40 (chapter 2) + 24 (chapter 3) + 6 (chapter 4) + 20 (chapter 5) = 120. 37. Or, according to the Tibetan translation: “Thus concludes the chapter on True Reality. Here ends the Śrīhevajrapiṇḍārthaṭīkā.” Text Introduction anādinidhanaṃ śāntaṃ bhāvābhāvakṣayaṃ vibhum │ śūnyatākaruṇābhinnaṃ bodhicittam iti smṛtam ║ [1] (= GS 18.38)a ādimadhyāntakalyāṇaṃ tattvaratnaṃ mahāsukham │ praṇipatya sarvabhāvena vajragarbheṇa likhyate ║ [2] pañcame paṭale ṭīkā buddhatattvasya deśakī │ hitāya sarvasattvānāṃ mahāmudrāphalāptaye ║ [3] Commentary on HT 1.5.1 atra bhagavān āha – athātas1 tattvapaṭalaṃ vyākhyāsyāmaḥ │ svarūpeṇetyādinā (HT 1.5.1) vitanyate │b svarūpaṃ2 svasaṃvedakaṃ tathāgatajñānam │ tena svarūpeṇa3 grāhyagrahaṇagrāhakāṣṭādaśadhātuvikārarahitena yogināṃ bāhyarūpaṃ nāsti na draṣṭā4 na cakṣurvijñānam │ evaṃ na śabdo na [Kk 52r] śrotā5 na śrotravijñānam │ evaṃ na gandho na ghrātā na ghrāṇavijñānam │ tathā na raso na rāsako na jihvāvijñānam │ evaṃ na sparśo na sparṣṭā6 na kāyavijñānam │ evaṃ7 na dharmadhātur na grāhako na manovijñānam iti │ tathā cakṣurādīny api na santi │ evam aṣṭādaśadhātu<vikāra>rahitaṃ8 tattvaratnaṃ yoginā bhāvanīyam iti, avidyādinirodhena │ mūlatantre bhagavān āhac – kṣarāvidyānirodhena saṃskārasya nirodhanam │ saṃskārasya nirodhena vijñānasya nirodhanam ║ [4] vijñānasya nirodhena nāmarūpanirodhanam9 │ nāmarūpanirodhena ṣaḍāyatananirodhanam ║ [5] ṣaḍāyatananirodhena sparśasyāpi nirodhanam │ sparśasyāpi nirodhena vedanāyā nirodhanam ║ [6] 112 francesco sferra vedanāyā nirodhena tṛṣṇāyāś ca nirodhanam │ tṛṣṇāyāś ca nirodhena upādānanirodhanam ║ [7] upādānanirodhena bhavasyāpi nirodhanam │ bhavasyaiva nirodhena jāter api nirodhanam ║ [8] jāter api nirodhena jarāmaraṇanirodhanam │ nirodhaḥ skandhadhātūnāṃ sa evopaśamaḥ smṛtaḥ ║ [9] evaṃ kāyanirodhena prāṇasyāpi nirodhanam │ prāṇasyāpi niro[Kk 52v]dhena bodhicittanirodhanam ║ [10] bodhicittanirodhena cyavanasya nirodhanam │ cyutikṣaṇanirodhena buddhatvaṃ sarvayoginām10 ║ [11] evaṃ kleśanirodhena karmaṇo <’>pi nirodhanam │ karmaṇaś ca nirodhena duḥkhasyāpi nirodhanam ║ [12] duḥkhasyāpi nirodhena kleśotpādo bhaven na saḥ │ kleśotpādaṃ vinotpādaḥ karmaṇo naiva jāyate ║ [13] tasyotpādaṃ vinotpādo duḥkhasyāpi na vidyate │ duḥkhaṃ vinā sukhī yogī sattvārthaṃ kurute sadā ║ [14] <vi>kalpanātra11 sattvānām aśubhā vā śubhāpi vā │ kleśa utpadyate tasmāt tasmād dhi karma jāyate ║ [15] karmaṇo jāyate duḥkhaṃ sukhaṃ vinā tataḥ punaḥ │ daśakuśalaparityāgāt kutaḥ saukhyaṃ bhaviṣyati ║ [16] kuto <’>yaṃ puṇyasambhāro duḥkhacittāt sukhaṃ vinā │ devatāmantramudrādyaiḥ kalpitair bālayoginām ║ [17] puṇyaṃ vinā kuto jñānasambhāraḥ samprajāyate │ tābhyāṃ vinā na buddhatvaṃ vajrasattvatvam uttamam ║ [18] na ca tena vinā svārthaḥ parārthaḥ sampravartate │ viśuddhadharmasambhoganirmāṇāni12 sphuranti te ║ [19] jāgratsvapnasuṣuptaturyāvasthācatuṣṭayam │d hetuphalaṃ yadā ruddhaṃ tadā buddho na saṃśayaḥ ║ [20] [Kk 53r] arajo virajo vimalo vāntadoṣo nirāmayaḥ │ suprabuddho vibuddhātmā sarvajñaḥ sarvavit paraḥ ║ [21] (NS 8.22)e t h e e l u c i d at i o n o f t r u e r e a l i t y 113 anyaḥ13 kāyo jinendrāṇāṃ phalahetunirodhataḥ │ vāk cittaṃ ca sukhaṃ cānyaḥ14 <kāya>ḥ skandhasamūhakaḥ ║ [22] pṛthivyādidhātavo <’>py anye viṣayā indriyāṇi ca │ karmendriyakriyāś cānyās tathā karmendriyāṇi ca ║ [23] sarvataḥpāṇipādādyaṃ15 sarvato<’>kṣiśiromukham │ sarvataḥśrutimān loke sarvam āvṛtya tiṣṭhati ║ [24]f iti tattvaniyamo mūlatantre ║ Commentary on HT 1.5.2-7, 9-10 idānīm asya sādhanāya saṃvṛtyā mudrā ucyante laghutantre │ tadyathā – jana{nīṃ} bhaginī<ṃ> caiva duhitrī<ṃ> bhāgineyikā<m> │ prajñopāyavidhānena pūjayed yogavit sadā ║ (HT 1.5.2ad) yoga iti grāhyagrāhakayor aikyaṃ lalanārasanayor aikyaṃ caṇḍā{lī}śukrayor aikyam │ †tasmān nivarttitam īśvaravat†16 brahmacaryeṇākṣarasukhena prajñopāyasamāpattyā pūjayet │ bāhye17 deśakulavyavahāreṇa jananyādaya iti │ tathaiva – naṭī<ṃ> rajakī<ṃ> tathā ḍombī<ṃ> caṇḍālī<ṃ> brāhmaṇī<ṃ> [tathā │ (HT 1.5.2ef)g yogavid iti │ pūrvoktena prajñopāyena vidhānena pūjayed yogavit18 sadā sarvasmin kāle ’cyutasu{khena} │ [Kk 53v] sevitavyāḥ19 prayatnena yathā20 bhedo na jāyate │ (HT 1.5.3ab) bhedo nītārthena śukracyavanam │ neyārthena bāhye janopahāsaḥ21 │ ato jananyādayaḥ prayatnena sevitavyā22 i{ti bhaga}vato niyamaḥ │ yadā prakaṭe kriyate sevā tadā rājakulādibhir duḥkhaṃ dīyate bālayoginām iti │h mudrāḥ23 pañcakulānīti kathyate mokṣahetunā │ (HT 1.5.4ab) iti │ atra mokṣahe{tunā} mudrā nāma pañcatathāgatakulāni │ vajreṇa bodhicittena mudryate ’neneti mudrāvadhūtī │ atra vajram ityādinā (cf. HT 1.5.5) astavyastenoktā24 jananyādayo mudrā yathā{kra}meṇa gṛhyante │ atra jananī tathāgatakulī brāhmaṇī locanā nābhikamale │ bhaginī māmakī <toyadhātur> hṛdaye vajrakulī ḍombī │ duhitā tejodhātuḥ padmakulī naṭī {ka}ṇṭhe │ 114 francesco sferra bhāgineyikā vāyudhātuḥ25 karmakulī rajakī lalāṭe │ bhāryā vajradhātvīśvary ākāśadhātuś caṇḍālī ratnakuly uṣṇīṣe │ antajā jñānadhātur vajrasattvakulī guhyaka{ma}le │ evaṃ nābhyūrdhvaṃ pañcamudrākulaṃ hy etat saṅkṣepeṇābhidhīyate ║ (cf. HT 1.5.7cd) kulāni ṣaḍvidhāny āhur iti (HT 1.5.9a) │ uṣṇīṣa ākāśadhātukulam │ lalāṭe vāyudhātukulam │ kaṇṭhe tejo{dhā}[Kk 54r]tukulam │ hṛdaya udakadhātukulam │ nābhau pṛthivīdhātukulam │ guhye jñānadhātukulam │ evam ākāśaguṇo26 dharmadhātuḥ │ vāyuguṇo mukhyaḥ27 sparśaḥ │ tejoguṇo mukhyo rasaḥ │ udakaguṇo {mu}khyo28 rūpaḥ │ pṛthivīguṇo mukhyo gandhaḥ │ jñāna<dhātu>guṇo29 mukhyaḥ śabdadhātuḥ │ evaṃ śrotrendriyam │ ghrāṇendriyam │ cakṣurindriyam │ jihvendriyam │ kāyendriyam │ mana-indriyam │ evaṃ bhagendriyam │ vāgindriyam │ pāṇīndriyam │ pādendriyam │ gudendriyam │ divyendriyam │ evaṃ mudrāviśuddhiḥ │ <evaṃ> mūtraśrāvaḥ │ viṭśrāvaḥ │ gatiḥ │ ādānam │ ālāpaḥ │ śukracyutiḥ │ evaṃ ṣaṭtriṃśatkulānāṃ ṣaṭkulāni │ evaṃ ṣaṭtriṃśaddhātavo veditavyāḥ │ evaṃ ṣaḍvijñānāni │ ṣaṭsaṃskārāḥ │ ṣaḍvedanāḥ30 │ ṣaṭsañjñāḥ │ ṣaḍrūpāṇi31 │ ṣaḍjñānāni │ evaṃ skandhadhātavo32 dvāsaptatiḥ │ tā33 ca devatā dviguṇā ḍākinījālasaṃvarāt │ ṣaṭtriṃśan māṇḍaleyāḥ │ saptatriṃśattamo heruko vajravārāhyā saha │ tasya trikulasya34 kāyavākcittacakrasaṃvaraḥ35 │ dviguṇasya36 ṣaṭcakrasaṃvaraḥ │37 atra hevajratantre bhagavatoktaṃ cakrasaṃvare pādadvayena38 sūcitam – tato dviguṇaṃ japen39 mantrī ḍākinījāla[Kk 54v]saṃvaram │i iti vacanāt │ dalakṣetrādikaṃ dviguṇam │ catvāri pīṭhāni │ catvāry upapīṭhāni │ catvāri kṣetrāṇi │ catvāry upakṣetrāṇi │ catvāri cchandohāni │ catvāry upacchandohāni │ catvāri melāpakāni │ catvāry upamelāpakāni │ catvāri pīlavāni │ catvāry upapīlavāni │ catvāri śmaśān<ān>i │ catvāry upaśmaśānāni │ evaṃ dvādaśabhūmayaḥ │ ekaikasyāś40 catasro vīreśvaryaḥ savīrāḥ │ evam aṣṭacatvāriṃśad yoginyaḥ ṣaṭcakre │ ākāśacakre ’ṣṭavajraḍākinyaḥ │ vāyucakre ’ṣṭau khaḍgaḍākinyaḥ │ tejaścakre ’ṣṭau ratnaḍākinyaḥ │ toyacakre ’ṣṭau padmaḍākinyaḥ │ pṛthivīcakre ’ṣṭau cakraḍākinyaḥ │ jñānacakre ’ṣṭau karttikāḍākinyaḥ │ vajramaṇāv aṣṭau śūnyaḍākinya ekaśūkavajradhāriṇyaḥ │ anyāḥ41 ṣoḍaśaśmaśāne ṣoḍaśānandajanitāḥ ṣoḍaśaḍākinyaḥ │ śrotradvaye dve │ ghrāṇarandhre dve │ cakṣurandhre dve │ jihvālambikayor dve │ uṣṇīṣadvāre dve │ gudadvāre dve │ mūtradvāre dve │ śukracyutidvāre dve │ evaṃ ṣoḍaśayoginyaḥ │ tāsāṃ madhye nāyakaḥ sahajānandaḥ śūnyatāliṅgito hevajro bhagavān caturviṃśa[Kk 55r]tibāhur dviguṇaḥ ṣaṭcakrasaṃvarāt42 kālaviśeṣeṇāvasthitaḥ │ varṣaviśuddhyā nīlāṅgaḥ │ ayanaviśuddhyā sitaraktacaraṇaḥ │ trikālaviśuddhyā t h e e l u c i d at i o n o f t r u e r e a l i t y 115 kṛṣṇaraktasitakaṇṭhaḥ43 │ mārgaśīrṣādicaturmāsātmakaḥ kālaḥ │ makarāditrayamāsātmakāś catvāro yugāḥ │ tadviśuddhyā kṛṣṇaraktasitapītacaturmukhaḥ44 │ evaṃ mārgaśīrṣādayo dvimāsātmakāḥ ṣaḍṛtavaḥ │ tadviśuddhyā ṣaṭskandhā nīlaraktasitasvabhāvāḥ savyetare │ evaṃ catuścaturmāsātmakāḥ savyetare kṛṣṇaraktaśukladvādaśabhujā dvādaśamāseṣu │ evaṃ pakṣabhedena caturviṃśati karāḥ │ pratyekatriṃśattithibhedena vāmasavyahastāt parvanāḍyaḥ │ ṣaṣṭyuttaratriśatāṅgulīparvāṇi45 varṣatithibhedena46 │ evaṃ ṣaṭkulātmako herukaḥ kālacakraḥ sa evocyate, ādibuddhaś ceti │ asya śatāsyair muṇḍamālā vedaśataśākhāśirobhiś47 cheditair mahābrahmakāpāliko bhagavān iti dviguṇo ḍākinījālasaṃvaraḥ ṣaṭkulātmakaḥ │ anyatantrāntare48 pañcakulātmakaḥ │ ataś ca – kulāni ṣaḍvidhāny āhuḥ saṅkṣepeṇa tu pañcadhā │ paścāt (sic) trividhaṃ yānti kāyavākcittabhedanaiḥ49 ║ (HT 1.5.9) iti │ evam uktakrameṇa – kulānāṃ pañcabhūtānāṃ pañca[Kk 55v]skandhasvarūpiṇām │ kulyate gaṇyate ’nena50 kulam ity abhidhīyate ║ (HT 1.5.10) iti ṣakulapañcakulatrikulaniyamaḥ ║ Commentary on HT 1.5.8, 11 idānīṃ tathāgatalakṣaṇam51 ucyate │ tathatāyāṃ gataḥ śrīmān āgataś ca tathaiva ca │ anayā prajñayā yuktas tathāgato ’bhidhīyate ║ (HT 1.5.8) iti │ ihānayā prajñayā śūnyatayā yuktaḥ śūnyatābimbena saha tathatāyāṃ guhyakamale vajramaṇiparyantam apratiṣṭhitanirvāṇabhūmāv52 uṣṇīṣād ākāśadhātor lalāṭakaṇṭhahṛnnābhiguhyakamaleṣu vāyutejojalapṛthivījñānadhātusvabhāveṣu53 vajrayoṣidbhageṣu vihṛtavān iti śrīmān bodhicittavajro gataḥ │ āgataś ca tathaiva ceti (HT 1.5.8b) │ yathādhobhāgena gatas tathā vajramaṇer guhyakamale jñānadhātor āgato nābhau hṛdaye kaṇṭhe lalāṭa uṣṇīṣa ūrdhvaretasā │ evaṃ yathā gatas tathāgataḥ siddhaḥ │ dvādaśāṅganirodhena dvādaśabhūmiprāptaḥ │ yathā lokasaṃvṛtyānandaparamānandaviramānandasahajabhedena gato54 lalāṭād adhaḥ │ tathā vivṛtyā niṣyandavipākapuruṣakāravaimalyena guhyāl lalāṭaṃ gataḥ │ tathā cāha – nābhau niṣyandatā proktā vipāko dharmacakrake │ sambho[Kk 56r]ge puruṣakāro55 vaimalyaṃ tu mahāsukhe ║ 116 francesco sferra iti niyamo vakṣyamāṇe │ evaṃ yathā pratipadādipañcadaśakalābhedenoṣṇīṣād56 guhyakamale pūrṇākalāsvabhāvena gataṃ57 saṃvṛtyādhoretasā58 jñānacittam │ tathā vajramaṇer uddhṛtaṃ yogabalena guhyakamalād vivṛtyā pratipadādikalābhedena sampūrṇākalāsvabhāvenordhvaretasā lalāṭakamale gatam, uṣṇīṣe ṣoḍaśīkalāsvabhāvena │ evaṃ saṃsāriṇāṃ rajodhātuḥ kṛṣṇapratipadādibhedena guhyād uṣṇīṣaṃ gato ’māvāsyante ṣoḍaśīkalāhānibhedena │ sa eva buddhānāṃ vivṛtyoṣṇīṣāt kṛṣṇapratipadādikalābhedenāmāvāsyante ṣoḍaśīnaṣṭacandrakalābhedena guhyakamale gataḥ59 │ tathā cāha saṃvṛtyādibuddhe – adhaś candrāmṛtaṃ yāti maraṇe sarvadehinām │ ūrdhve sūryarajo rāhuvijñānaṃ bhāvalakṣaṇe60 ║ (SU 86) ataś candrāmṛtasyordhve kartavyaṃ gamanaṃ nṛpa │ adho ’rkarajaso rāhuvijñānasyākṣare sukhe ║61 (SU 87) <iti>62 vivṛtyā │ atra vakṣyamāṇe – bodhicittaṃ bhavec candraḥ63 pañcadaśakalātmakaḥ64 │ ālirūpaṃ mahāsaukhyaṃ yoginyas tasya aṃśakāḥ ║ (HT 2.4.29) iti ṣo[Kk 56v]ḍaśānandaniyamaḥ │ tathā kulapaṭale bhagavān āha – yoginīnāṃ yathānyāyam utpattisthitikāraṇam │ sāmarthyaṃ jñānavijñānaṃ yoginīnāṃ65 yathodayam ║ (HT 1.1.9) prathamaṃ tāvad bhaved evaṃ66 herukotpattikāraṇam │ (HT 1.1.10ab) sahajānandamahāsaukhyam67 evaṃkāraṃ mahākṣaram ║j iti68 │ nirvikalpe manasi nāsti bhāvako na bhāvyo <’>sti69 mantraṃ nāsti na devatā │ tiṣṭhete vidyete eva (sic)70 mantradevau ca [niṣprapañcasvabhāvataḥ ║ (HT 1.5.11) tenaiva sahajānandasvabhāvena pratyastamitasakalavikalpakalaṅkarūpeṇak ║ Commentary on HT 1.5.12-14ab idānīṃ ṣaṭskandhānāṃ saṃvṛtivivṛtibheda ucyate vairocanetyādinā (cf. HT 1.5.12) │ {i}ha vairocano bhūmicakre nāyakaḥ │ akṣobhya ākāśacakre nāyakaḥ │ amitābha udakacakre nāyakaḥ │ ratnasambhavas tejaścakre nāyakaḥ │ t h e e l u c i d at i o n o f t r u e r e a l i t y 117 amoghasiddhir vāyucakre nāyakaḥ71 │ sāttviko jñānacakre nāyakaḥ │l te ca yathāsaṅkhyaṃ brahmā viṣṇuḥ śivaḥ sarvo vibuddhas tattvam ucyate │ (HT 1.5.12cd) iti │ saṃvṛtyā sattvā adhoretasaḥ │ vivṛtyā buddhā ūrdhvaretasaḥ │ brahmā nirvṛtito72 buddha iti (HT 1.5.13a) viḍdhātor asrāvatvāt │ viśanād viṣṇur ucyata iti (HT 1.5.13b) mūtradhātoḥ svaśarīre viśanād bāhye nirgamābhāvād buddho viṣṇur ucyate │ śivaḥ sadā sukalyāṇād iti (HT 1.5.13c) kalyāṇam akhaṇḍaśīlam │ śukracyavanābhāvād buddhaḥ śiva ucyate │ sarvaḥ sarvātmani sthita iti (HT 1.5.13d) │ sarvo ratnasambhavaḥ sa raktadhātus, tasya cyavanābhāvād duḥkhābhāvaḥ73 │ tadabhāvāt sukhaduḥkhāntakṛnniṣṭhā vairāgyam upadhikṣayaḥ │ (NS 8.20cd)m <iti>74 │ sarvātmani sthita iti │ divyacakṣuṣā paracittajñānavyāpakatvād75 buddhaḥ sarva [Kk 57r] ity ucyate │ vibuddho bodhanād ṛte (cf. HT 1.5.14b)76 cakṣurādīndriyabodhaṃ vinā │ amoghasiddhir māṃsa<dhātuḥ>77 │ tasya78 kṣayatvāt saṃskārābhāvaś cakṣurādīnām │ tadabhāvād79 vibuddhaḥ │ ātmavit paravit sarvaḥ sarvīyo hy agrapudgalaḥ │ lokopamām atikrānto jñeyo jñānādhipaḥ80 paraḥ ║ (NS 10.13)n iti │ vibuddho bodhanād ṛte buddha iti niyamaḥ │ satsukhatvena tattvaṃ syād iti (cf. HT 1.5.14a) │ satsukham anāśravaṃ śūn yatānimittāpraṇihitānabhisaṃskāracaturvimokṣaikalolībhūtaṃ karuṇāmaitrīmuditopekṣānirālambasvabhāvenālambitaṃ prajñopāyātmakaṃ tattvaṃ buddhatvam ity ucyate │ evaṃ – dvādaśākārasatyārthaḥ ṣoḍaśākāratattvavit │ viṃśatyākārasambodhir vibuddhaḥ paramārthavit81 ║ (NS 9.15)o iti buddho bhagavān │ evam uktakrameṇa – trikulaṃ pañcakulaṃ ca82 svabhāvaikaṃ śataṃ kulam │p iti │ tathā nāmasaṅgītyām83 – krodharāṭ ṣaṇmukho bhīmaḥ ṣaṇnetraḥ84 ṣaḍbhujo balī │ daṃṣṭrākarālaḥ85 kaṅkālo halāhalaśatānanaḥ86 ║ (NS 7.1)q iti │ tathā – vajrajvālākarālākṣo vajrajvālāśiroruhaḥ │ vajrāveśo mahāveśaḥ śatākṣo vajralocanaḥ ║ (NS 7.7)r 118 francesco sferra iti śatakulaniyamaḥ │ evaṃ saṃvṛtivivṛti[Kk 57v]bhedena87 laukikalokottaraṃ tattvam │ sāvaraṇaṃ nirāvaraṇam │ sanimittaṃ nirnimittam │ savikalpaṃ nirvikalpam │ āropitam anāropitam │ sāhaṅkāraṃ nirahaṅkāram │ sattvānāṃ buddhānām │ dvādaśāṅgapratītyotpannaṃ dvādaśāṅganirodhenotpannam88 │ na ca vivṛtam iti sarvatantrāntare niyamo buddhasya bhagavato vidvadbhir veditavyaḥ ║ Commentary on HT 1.5.14cd-15 idānīṃ punaḥ saṃvṛtidharmeṇa devatādikam ucyate dehe sambhavatītyādinā (cf. HT 1.5.14c) │ iha dehe pañcabhūtātmake89 sambhavati yasmāt saṃvṛtisukhaṃ tasmād devateti nigadyate (cf. HT 1.5.14d) mayā │ bhago ’syāstīti buddhasya bhagavān tena90 kathyate │ bhagāni ṣaḍvidhāny āhur aiśvaryādiguṇākhilāḥ ║ (HT 1.5.15ad) aiśvaryasya samagrasya jñānasya yaśasaḥ śriyaḥ │ saubhāgyasya91 guṇasyāsya92 bhagaśabdaḥ pragīyate ║s athavā kleśādimārāṇāṃ bhañjanād bhagavān iti │ (HT 1.5.15ef) vivṛtyā │ ity upāyaniyamaḥ ║ Commentary on HT 1.5.16-18 idānīṃ prajñocyate jananītyādinā (cf. HT 1.5.16a) │ ihopāyo janakaḥ śukradhātuḥ │ prajñā jananī rajodhātuḥ │ janyate karmaṇā adhiṣṭhitaṃ gandharvasattvaṃ maraṇāntikam upapattyaṃśikam ālayavijñānam │ <tad eva>93 jagacchabdenocyate │ [Kk 58r] “vijñānamātraṃ traidhātukaṃ bho jinaputrā” iti bhagavato vacanāt │ jagat tad eva │ jagaj janayatīti prajñā jananī bhaṇyate rajodhātuḥ (cf. HT 1.5.16ab) │ evam upāyaḥ śukradhātuḥ │ saiva pra{jñā bha}ginī94 bhaṇyate vibhāgaṃ darśayed yataḥ95 (cf. HT 1.5.16cd) pratyekadhātu<vikāraṃ>96 lomacarmamāṃsaraktam │ evam upāyo bhrātā nāḍyasthimajjāvibhāgaṃ darśayed yatas tataḥ śukradhātuḥ │ saiva prajñā guṇasya duhanād duhitā (cf. HT 1.5.18a) bhaṇyate │ guṇaśabdena śabdasparśarasarūpagandhadharmadhātuviṣayāḥ97 │ teṣāṃ duhanād grahaṇād iti │ evam upāyaḥ putraś cakṣurādīnāṃ pravṛttitvād upāyadhātuḥ │ evaṃ bhāgineyikā prajñā viṣaye vijñānānāṃ pravṛttitvāt │ upāyo bhrātṛputraś cakṣurādiṣu pravṛttitvād iti │ evaṃ cyavanasukhapravṛttitvāt prajñā bhāryā ucyate │ upāyo ’pi bhartā ucyate │ parasparāpekṣikatvād ubhayoś cyutisaukhyadharmād iti │ virāgāt prajñāsparśāntajā ucyate │ upāyo ’pīti ṣaṇmudrāniyamaḥ │ t h e e l u c i d at i o n o f t r u e r e a l i t y 119 mohanāt sarvadhātūnāṃ brāhmaṇīti nigadyate │ rañjanād rajakī prajñā nartakī98 cañcaladhātutaḥ ║ dahanāc caṇḍālinī [Kk 58v] khyātāsparśā<d>99 ḍombinī smṛtā │ evam upāyo ’pi jñeyaḥ100 pañcakṛtyasvabhāvataḥ ║t evaṃ sarvaṃ bāhye, tasmāt prakalpyate tīrthikair vedādibhiḥ │ svabhāvena sarvāḥ striyaḥ sarve puruṣā ekamānuṣajātisambhūtāḥ101 │ teṣām anyakulaṃ nāstīty102 abhimataṃ sarvatantreṣu ║ Commentary on HT 1.5.19-21 idānīṃ dhātusvabhāvena mantrajāpādikam ucyate jalpanam ityādinā (cf. HT 1.5.19) │ iha sarvasattvānāṃ jalpanam ālikālyoḥ svaravyañjanayor jalpanaṃ yatas tato103 jalpanaṃ jāpam ākhyātaṃu tattvayoginām (HT 1.5.19a) │ evaṃ maṇḍalaṃ nāma pādayor104 lekhaḥ syāt (cf. HT 1.5.19c) │ pādābhyāṃ pṛthivīmalanān maṇḍalam ity ucyate (HT 1.5.19d) │ evaṃ karasphoṭo bhaven mudrā aṅgulyāmoṭanaṃ tathā105 │ (HT 1.5.20ab) evaṃ sattvānāṃ yac cintitaṃ tad eva dhyeyaṃ paracittajñānena yoginām iti │ <tad>106 dhyeyaṃ yasmād vicintanam iti (HT 1.5.20d) │107 acintanaṃ dhyeyaṃ yoginā<ṃ> yataḥ │ pitari viṣaye yat prāptaṃ maraṇāntikam108 upapattyaṃśikaṃ sattvena sukhaṃ cyavanāvasthāyāṃ tad eva sukhaṃ ṣoḍaśavarṣāvadheḥ svayaṃ bhujyate puruṣeṇa109 │ striyā dvādaśavarṣāvadher bhujyate (cf. HT 1.5.21ab) │ maraṇaṃ yena sukheneha (cf. HT 1.5.21c) saṃsāriṇām utpādaś ca sthitiś ca saṃsāre, tad eva sukhaṃ cyavanāvasthāy<āṃ>110 [Kk 59vv] sthirībhūtaṃ yogināṃ dhyānam ucyate (cf. HT 1.5.21d) ║ Conclusion mayā vajragarbheṇedaṃ111 sarvaṃ saṅkṣepeṇa pañcalakṣād dhevajrāt pratyekalakṣe madhye pratyekapaṭalapiṇḍārtho deśitaḥ pa{ñcapa}ṭaleṣu112 │ ata ūrdhvaṃ caryāpaṭalādikaṃ vistareṇāvaboddhavyam │ kulapaṭale (HT 1.1) triṃśacchlokaiḥ piṇḍārthaḥ prathamalakṣāt │ catvāriṃśacchlokair mantrapaṭale (HT 1.2) dvi{tī}yalakṣāt │ caturviṃśatiślokair113 devatāpaṭale (HT 1.3) tṛtīyalakṣāt │ ṣaṭślokair abhiṣekapaṭale (HT 1.4) caturthalakṣāt │ viṃśatiślokais tattvapaṭale (HT 1.5) pañcamalakṣā{t │} evaṃ viṃśatyadhikaśataślokaiḥ piṇḍārthaḥ pañcapaṭaleṣu yogibhir avagantavyo ’nayā ṭīkayā │ iti ṣaṭsāhasrikāyāṃ {heva}jraṭīkāyāṃ tattvanirdeśo mahoddeśaḥ │ evaṃ tattvapaṭalapiṇḍārthaṭīkā samāpteti114 ║ O ║ 120 francesco sferra Notes to the Text a. This stanza, which is frequently quoted (e.g., Kriyāsamuccaya p. 359, LTṬ p. 48), is commented on by Indrabhūti in chapter 15 of his Jñānasiddhi, pp. 134-35). Pāda a has a parallel in Cittaviśuddhiprakaraṇa 1a (cf. ed. pp. 15, 55). b. The following passage (svarūpaṃ → bhāvanīyam ity) is quoted with slight differences by Nāropā in his SUṬ (ed. p. 17511-17; cf. Gnoli and Orofino 1994: 321-22). c. Stanzas 4-14, which contain some hypermetrical verses (i.e., 5cd, 6ab, 9ab, 16cd), are also quoted with a few differences in the SUṬ (ed. pp. 190-91) where they are introduced with the words yathā pañcalakṣābhidhāne. d. This verse is hypometrical. e. This stanza is also quoted in Section Two, ed. Shendge, p. 16. f. On this stanza, see above, Introduction. g, This stanza is unmetrical in pāda e. See above, Introduction, note 9. h. Cf. HT 1.5.3cd: agupte kriyate duḥkhaṃ vyāḍacaurāgnibhūcaraiḥ. i. This verse appears with a slightly different wording in the printed edition of the Cakrasaṃvaratantra: vicared dviguṇaṃ mantrī pūjayed [MS japed] ḍākinījālasaṃvaram │ 2.13ab (p. 32). j. This verse does not appear in the printed editions of the HT. k. The passage nirvikalpe → °rūpeṇa is also quoted in the SUṬ (ed. p. 17411-14). l. The sentence iha vairocano bhūmicakre → jñānacakre nāyakaḥ is summarized by Vibhūticandra in the following way: uktaṃ ca vajragarbh<eṇ>a “iha vairocano bhūmicakre nāyakaḥ │ akṣobhya ākāśe │ amitābha udake │ ratnasambhavas tejasi │ amoghasiddhir vāyau │ vajrasattvo jñānacakre nāyaka” iti (AKU ed. p. 130; Tokyo University Library, MS 18, fol. 16r5-6). m. Cf. AK pp. 68-69. This stanza is also quoted in the PAJS (p. 78). n. Cf. AK p. 93. This stanza is also quoted in the PAJS, where it is listed as number 10.16 (p. 78). o. Cf. AK p. 85. p. Verse often quoted, cf. VP (vol. 1: 50; vol. 2: 126). q. Cf. AK p. 49. r. Cf. AK pp. 51-52. s. See above, Introduction. t. Cf. HT 1.5.17-18. u. Cf. GS 18.74c. v. Kk 59r (perhaps originally unwritten), which is almost corrupt and illegible, contains apparently the beginning of another text. The ductus reveals the hand of another copyist. It begins with the words: namo cakrasaṃvarāya │ divyajñānaṃ kathaṃ tatra, etc. Variant Readings athātas kk ] atha E. 2 svarūpaṃ kk ] rūpaṃ T (ṅo bo). 3 svarūpeṇa kk ] rūpeṇa T. 4 T has also mig med (= *na cakṣur). 5 na śabdo na śrotā SUṬ (cf. also the 1 t h e e l u c i d at i o n o f t r u e r e a l i t y 121 parallelism with the other similar sentences in the passage) ] na śrotā na śabdo kk. 6 sparṣṭā kk ] spraṣṭā E (ep). 7 evaṃ has been later added on the margin in Kk. 8 °vikāra° SUṬ ] deest in kk T (ep). 9 °rūpa° Kkpc ] °rūpasya kkac. 10 sarvayoginām kk T ] sarvadehinām SUṬ (ep). 11 vikalpanātra em. (isaacson) ] kalpanātra kkpc; kalpanā yatra (or kalpanā etra) Kkac; no rendering of atra in T; cf. also Catuḥśataka 5.5, Jñānasiddhi 9.34. 12 °nirmāṇāni em. ] °nirmāṇāna kk. 13 °anyaḥ kkpc ] anya kkac. 14 cānyaḥ em. ] cānyad kk. 15 °pādādyaṃ em. ] °pādyādyaṃ kk. 16 See also Translation, note 5. 17 bāhye em. ] bāhya° kk. 18 yogavit kk ] *tattvavatsalaḥ T (de ñid rig pas); cf. HT 1.5.2f. 19 sevitavyāḥ kkpc ] sevitavyā kkac. 20 yathā kkpc ] yathā bāhya° kkac. 21 °hāsaḥ conj. T (smod pa) ] °rāgaḥ kk. 22 T has here *yoginā (rnal ’byor pas). 23 mudrāḥ em. ] mudrā kk. 24 °oktā em. ] °oktaṃ kk. 25 °dhātuḥ kkpc ] °dhātu kkac. 26 °guṇo kk ] *°mukhyaguṇo T (gtso bo’i yon tan). 27 mukhyaḥ kkpc ] mukhya° kkac. 28 mukhyo T (gtso bo ni). 29 jñānadhātu° T (ye śes kyi khams kyi [...]) ] jñāna° Kk. 30 °vedanāḥ kkpc ] °vedanā kkac. 31 °rūpāṇi em. ] °rūpāṇiḥ kk. 32 skandhadhātavo em. ] dhātuskandhadhātavo kk; *bhūtaskandhadhātavo T. 33 tā conj. ] te kk. 34 trikulasya T (rigs gsum ste) ] kulasya kk. 35 °citta° em. ] °cittāṃ kk ◊ °saṃvaraṃ em. ] °saṃvaraṃ kk. 36 dviguṇasya conj. ] dviguṇaṃ kk. 37 ṣaṭcakrasaṃvaraḥ em. ] ṣaṭcakraṃ saṃvaraṃ kk. 38 pāda° em. ] pada° kk. 39 japen kk ] *pūjayen T (mchod). 40 ekaikasyāś em. ] ekaikasya kk. 41 anyāḥ kpc k ] anyā kkac. 42 dviguṇaḥ ṣaṇ° conj. ] dviguṇaś ca kk; deest in T. 43 °sita° em. ] °sitā° kk. 44 °pīta° kkpc ] °pītavaktra° kkac. 45 °parvāṇi conj. ] °parva° kk. 46 T has here *iti (źes pa’o). 47 °śirobhiś T ] °dharmaśirobhiś kk. 48 °tantrāntare em. ] °tantrānte kk. 49 °bhedanaiḥ kk ] °bhedena E (however, cf. E p. 16, MS A reads °bhedanaiḥ). 50 ’nena em. ] ’neneti kk (contra metrum). 51 tathāgatalakṣaṇaṃ em. ] tathāgataṃ lakṣaṇaṃ kk. 52 kk inserts a daṇḍa. 53 In T the position of tejo (me) and pṛthivī (sa) is inverted; °dhātu° deest. 54 °bhedena gato em. ] °bhedenāgato kk. 55 puruṣakāro em. ] puruṣakāraś ca kk (contra metrum). 56 °pañca° kkpc ] °pañcapañca° kkac. 57 °bhāvena gataṃ em. ] °bhāvenāgataṃ k 58 k . °retasā T (khu bas) ] cetasā kk. 59 gataḥ em. ] gatāḥ kk. 60 °lakṣaṇe SU (ed. gnoli) Kalparājatantra (fol. 53r2-3) ] °lakṣaṇaṃ kk. 61 T corresponds to Text A of the edition by orofino (p. 82). 62 iti T (źes so) ] deest in kk. 63 candraḥ kk ] candraṃ E (p. 64). 64 °ātmakaḥ kk ] °ātmakaṃ E (p. 64). 65 yoginīnāṃ kk ] devatānāṃ E (p. 2) T. 66 evaṃ T cf. also Kk Section Three ] ekaṃ e kk. 67 This pāda is hypermetric. 68 iti kk ] *iti niyamaḥ T (źes pa ṅes pa’o). 69 Pāda a is hypermetric. 70 tiṣṭhete vidyete eva kk ] saṃsthitau E (p. 16). 71 From nāyaka till the end of folio 56v the ductus is different. 72 nirvṛtito E (p. 16) ] nivartito kk. 73 duḥkhā° em. ] dukhā° kk. 74 iti T (źes pa’o) ] deest in kk. 75 sarvavyāpakatvāt T (thams cad la […]). 76 bodhanād ṛte kk ] T has the following sentence: thams cad ces par brjod par bya’o │ rtogs pa med pas rnam sad do │. 77 māṃsadhātuḥ conj. based on T (śa’i khams te) ] māṃsaṃ kk (ep). 78 tasya em. ] tasyā kk. 79 tadabhāvād T (de med pa’i phyir) ] tadbhāvād kk. 80 jñānādhipaḥ NS AK ] jñeyādhipaḥ kk. 81 paramārthavit kk ] sarvavit paraḥ NS AK (ep). 82 ca em. ] caiva kk (contra metrum). 83 T has here brjod par (*āha). 84 °netraḥ kkpc ] °netra° kkac. 85 °karālaḥ em. ] °karāla° kk. 86 °halāhala° em. ] °halāhalaḥ kk. 87 saṃvṛtivivṛti° em. ] saṃvṛtivivṛtivivṛti° 122 francesco sferra kk. 88 °nirodhena em. ] °norodhana kkac. 89 °ātmake em. ] °ātmaka kk. 90 tena kk ] iti E. 91 saubhāgyasya em. ] saubhāgasya kk. 92 guṇasyāsya kk ] *guṇasyaiva T (yon tan ñid) (ep). 93 tad eva T (de kho na) ] Kk is completely erased. 94 bhaginī T (sriṅ mor). 95 yataḥ kk T (gaṅ phyir) ] yathā E (p. 16). 96 vikāraṃ is erased in kk. 97 °dhātu° Kk ] deest in T. 98 nartakī em. ] nartaṭī kk. 99 T has reg min phyir. 100 ’pi jñeyaḥ T (kyaṅ śes par bya ste) ] vijñeyaḥ kk. 101 °sambhūtāḥ em. ] °saṃbhūtāvaḥ kk (the visarga is not clearly readable). 102 nāstīti T ] asti │ iti kk. 103 yatas tato em. ] yatato kk. 104 The akṣara yor of pādayor is quite unreadable in Kk. 105 tathā E (p. 18) ] yataḥ kkpc T (gaṅ yin pa); yata kkac. 106 tad conj. ] deest in kk. 107 T has here bsam bral źes pa. 108 maraṇāntikaṃ em. ] māraṇāntikād dhātur kk. 109 puruṣeṇa kk ] deest in T. 110 cyavanāvasthāyāṃ kk ] deest in T. 111 vajragarbheṇa conj. ] he vajragarbha kk; hevajragarbheṇa T (kye’i rdo rje’i sñiṅ po bdag gis). 112 pañcapaṭaleṣu T (le’u lṅa pa rnams su’o). 113 °ślokair kk ] deest in T. 114 evaṃ tattvapaṭalapiṇḍārthaṭīkā samāpteti kk ] *evaṃ tattvapaṭalaḥ samāpta iti ║ śrīhevajrapiṇḍārthaṭīkā samāpteti T (de ltar de kho na ñid kyi le’u rdzogs so ║ dpal kye’i rdo rje bsdus pa’i don kyi ’grel pa rdzogs so). Abbreviations Sigla CIHTS IsIAO NAK NGMPP SOR ac conj. deest e em. pc r v T (ep) * ] ◊ (. . .) <. . .> Central Institute for Higher Tibetan Studies Istituto Italiano per l’Africa e l’Oriente National Archives, Kathmandu Nepal-German Manuscript Preservation Project Serie Orientale Roma ante correctionem conjecture omitted/absent in editio princeps of the HT emendation post correctionem recto verso Tibetan translation equally possible before Sanskrit words means that these have been retranslated from Tibetan separates the accepted reading from the variants separates the commentary on different lemmas within the same compound enclose numbers and bibliographical references (not present in the MS) enclose words or syllables retranslated from Tibetan t h e e l u c i d at i o n o f t r u e r e a l i t y [. . .] {. . .} †. . .† bold 123 enclose the pagination (i.e., numbers of folios) enclose parts that are broken in Kk and that have been retranslated on the basis of T cruces desperationis stanzas of the Hevajratantra, words of the mūla text, and pratīkas Bibliography Primary Sources Amṛtakaṇikā of Raviśrījñāna. (AK) (1) Āryamañjuśrīnāmasaṅgīti with Amṛtakaṇikāṭippaṇī by Bhikṣu Raviśrījñāna and Amṛtakaṇikodyotanibandha of Vibhūticandra. Edited by Banarsi Lal. Bibliotheca IndoTibetica 30. Sarnath, Varanasi: CIHTS, 1994. (2) See also Merzagora *2006. Amṛtakaṇikoddyota of Vibhūticandra. (AKU) see Amṛtakaṇikā. Bhagavadgītā. The Bhagavadgītā with Eleven Commentaries. First Collection. Critically edited and revised by Shastri Gajanana Shambhu Sadhale. Bombay, 1938. Cakrasaṃvaratantra. Śrīherukābhidhānam Cakrasaṃvaratantram with the Vivṛti Commentary of Bhavabhaṭṭa. Edited by J. S. Pandey. Rare Buddhist Texts Series 26. 2 vols. Sarnath, Varanasi: CIHTS, 2002. Caṇḍamahāroṣaṇatantra. The Caṇḍamahāroṣaṇa Tantra, Chapters I-VIII. Critical edition and English translation by Ch. S. George. American Oriental Series 56. New Haven, Conn.: American Oriental Society, 1974. Cittaviśuddhiprakaraṇa of Āryadeva. Cittaviśuddhiprakaraṇa of Āryadeva. Sanskrit and Tibetan Texts. Edited by Prabhubhai Bhikhabhai Patel. Visva-Bharati Studies No. 8. Visva-Bharati, 1949. Ḍākinījālasaṃvararahasya of Anaṅgayogī. Ḍākinījālasaṃvararahasya by Anaṅgayogī. Edited by Samdhong Rinpoche and Vrajvallabh Dwivedi. Rare Buddhist Text Series 8. Sarnath, Varanasi: CIHTS, 1990. Daśabhūmikasūtra. Daśabhūmikasūtra. Edited by P. L. Vaidya. Buddhist Sanskrit Texts No. 7. Darbhanga, 1967. Dīgha Nikāya. The Dīgha Nikāya. Edited by T. W. Rhys Davids and J. E. Carpenter. 3 vols. Oxford: The Pali Text Society, 1889-1911 (reprint 1992-1995). Guhyādi-Aṣṭasiddhi-Saṃgraha. Guhyādi-Aṣṭasiddhi-Saṃgraha. Sanskrit and Tibetan text, edited by Samdhong Rinpoche and Vrajvallabh Dwivedi. Rare Buddhist Text Series 1. Sarnath, Varanasi: CIHTS, 1987. 124 francesco sferra Guhyasamājatantra. (GS) The Guhyasamāja Tantra. A new critical edition by Y. Matsunaga. Osaka: Toho Shuppan, inc., 1978. Hevajratantra. (HT) The Hevajra Tantra: A Critical Study. Edited by David L. Snellgrove. Part 1, Introduction and Translation; Part 2, Sanskrit and Tibetan Texts. London Oriental Series 6. London: Oxford University Press, 1959. Hevajraṭippaṇa. MS preserved on negative at the K. Jayaswal Research Institute, Patna. See Sāṅkṛtyāyana 1935. Jñānasiddhi of Indrabhūti. see Guhyādi-Aṣṭasiddhi-Saṃgraha: Sanskrit text, pp. 89-157, Tibetan translation, pp. 147-244. Kalparāja[tantra]. Kalparāja. Roma: IsIAO, MS FGT V/1, 263. Kriyāsamuccaya. Kriyā-samuccaya. A Sanskrit Manuscript from Nepal Containing a Collection of Tantric Ritual by Jagaddarpaṇa. Reproduced by Lokesh Chandra. Śata-piṭaka Series, vol. 237. New Delhi: International Academy of Indian Culture, 1977. Laghukālacakratantra. (LKCT) (1) Critical edition by B. Banerjee. Bibliotheca Indica. Calcutta: The Asiatic Society, 1985. (2) Edited by Raghu Vira and Lokesh Chandra in Kālacakra-Tantra and Other Texts: Part . Śata-piṭaka Series 69. New Delhi: International Academy of Indian Culture, 1966, 53-378. Laghutantraṭīkā of Vajrapāṇi. (LTṬ) The Laghutantraṭīkā by Vajrapāṇi. Critical edition by Claudio Cicuzza. SOR 86. Roma: IsIAO, 2001. Majjhima Nikāya. The Majjhima Nikāya. Edited by V. Trenckner and R. Chalmers. 3 vols. Oxford: The Pali Text Society, 1888-1899 (reprint 1993-1994). Mañjuśrīnāmasaṅgīti. (NS) See Amṛtakaṇikā. Muktāvalī of Ratnākaraśānti. Hevajratantram with Muktāvalī Pañjikā of Mahāpaṇḍitācārya Ratnākaraśānti. edited by Ram Shankar Tripathi, Thakur Sain Negi. Sarnath, Varanasi: CIHTS, 2001. Paramākṣarajñānasiddhi of Puṇḍarīka. (PAJS) see Vimalaprabhā, vol. 3, 60-103. See also Gnoli 1997. Pratītyasamutpādahṛdayakārikā of Nāgārjuna. (1) Edited by V. V. Gokhale in Festschrift für Willibald Kirfel. Bonn, 1955, pp. 101-106. (2) Edited by Chr. Lindtner in Nagarjuniana. Studies in the Writings and Philosophy of Nāgārjuna. København, 1982, pp. 170-171. Ṣaḍaṅgayoga of Anupamarakṣita. The Ṣaḍaṅgayoga by Anupamarakṣita with Raviśrījñāna’s Guṇabharaṇīnāmaṣaḍaṅgayogaṭippaṇī. Text and annotated translation by Francesco Sferra. SOR 85. Roma: IsIAO, 2000. t h e e l u c i d at i o n o f t r u e r e a l i t y 125 Samājottara. see Guhyasamājatantra, chapter 18. Ṣaṭsāhasrikā (aka Hevajratantrapiṇḍārthaṭīkā) of Vajragarbha. (HTPṬ) (1) Ṣaṭ-Sāhasrikā-Hevajraṭīkā. Critical edition by Malati J. Shendge. Delhi, 2004. (2) The Ṣaṭsāhasrikā by Vajragarbha. A Commentary on the Condensed Meaning of the Hevajratantra. Critical edition and translation by Francesco Sferra (forthcoming from Firenze University Press). Sekoddeśa. (1) R. Gnoli, “Sekoddeśaḥ [Edition of the Sanskrit Text].” In Dhīḥ. Journal of Rare Buddhist Texts Research Project 28 (1999), 143-166. (2) Sekoddeśa. Critical edition of the Tibetan translation by Giacomella Orofino. With an appendix by Raniero Gnoli, “On the Sanskrit Text.” SOR 72. Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1994. Sekoddeśapañjikā. The results of a joint study on the Buddhist Tantric texts, Taisho University. Annual of the Institute for Comprehensive Studies of Buddhism 16 (1994), 289-354. Sekoddeśaṭīkā of Nāropā. (SUṬ) The Sekoddeśaṭīkā by Nāropā (Paramārthasaṃgraha). Critical edition of the Sanskrit text by Francesco Sferra and critical edition of the Tibetan translation by Stefania Merzagora. SOR 99. Roma: IsIAO, 2006. See also Gnoli and Orofino 1994. Subhāṣitasaṅgraha. “Subhāṣitasaṅgraha.” Edited by Cecil Bendall. In Le Muséon, N.S., 4-5 (1903-1904), 375-402; 5-46; 245-74. Tantrāloka of Abhinavagupta. The Tantrāloka of Abhinava Gupta. With commentary by Rājānaka Jayaratha. Edited by Madhusūdan Kaul Śāstrī. Kashmir Series of Texts and Studies 23, 28, 30, 36, 35, 29, 41, 47, 59, 52, 57 and 58. Bombay and Srinagar, 1918-38. Udāna. Udāna. Edited by P. Steinthal. Oxford: The Pali Text Society, 1885 (reprint 1982). Vimalaprabhā of Puṇḍarīka. (VP) Vimalaprabhāṭīkā of Kalkin Śrīpuṇḍarīka on Śrīlaghukālacakratantrarāja by Śrīmañjuśrīyaśas. Vol. 1, critically edited and annotated with notes by J. Upadhyāya. Bibliotheca Indo-Tibetica Series 11. Sarnath, Varanasi: CIHTS, 1986; Vol. 2, critically edited and annotated with notes by Vrajvallabh Dwivedi and S. S. Bahulkar. Rare Buddhist Text Series 12. Sarnath, Varanasi: CIHTS, 1994; Vol. 3, critically edited and annotated with notes by Vrajvallabh Dwivedi and S. S. Bahulkar. Rare Buddhist Text Series 13. Sarnath, Varanasi: CIHTS, 1994. Yogaratnamālā of Kāṇha (alias Kṛṣṇācārya). See Snellgrove 1959, vol. 2: 103-59, and Farrow and Menon 1992. Secondary Sources Banerjee, Biswanath. 1971. “Pratītyasamutpāda as Viewed by the Kālacakra School.” Journal of the Ganganatha Jha Kendriya Sanskrit Vidyapeetha 27.3-4 (Kshetresa Chandra Chattopadhyaya Felicitation Volume, Pt. 1) 29-33. 126 francesco sferra Cicuzza, Claudio and Francesco Sferra. 1997. “Brief Notes on the Beginning of the Kālacakra Literature.” Dhīḥ. Journal of Rare Buddhist Texts Research Project 23: 113-126. Dhargyey, Geshe Lharampa Ngawang. 1985. A Commentary on the Kālacakra Tantra. Translated by Gelong Jhampa Kelsang (Alan Wallace). Dharamsala: Library of Tibetan Works and Archives. Edgerton, Franklin E. 1970.2 Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Delhi: Motilal Banarsidass, [New Haven, 19531]. Farrow, G. W. and I. Menon, trans. and eds. 1992. The Concealed Essence of the Hevajra Tantra. With the Commentary Yogaratnamālā. New Delhi: Motilal Banarsidass. Gnoli, Raniero. 1997. La realizzazione della conoscenza del Supremo immoto (Paramākṣarajñānasiddhi). Supplemento No. 1 alla Rivista degli Studi Orientali 70. Roma. Gnoli, Raniero and Giacomella Orofino. 1994. Nāropā, Iniziazione (Kālacakra), a cura di. Biblioteca Orientale 1. Milano: Adelphi. Isaacson, Harunaga. 2001. “Ratnākaraśānti’s Hevajrasahajasadyoga (Studies in Ratnākaraśānti’s Tantric Works I).” In Raffaele Torella. ed. Le parole e i marmi. Studi in onore di Raniero Gnoli nel suo 70° compleanno. SOR 92.1-2. Roma: IsIAO, 457-487. Kvaerne, Per. 1977. An Anthology of Buddhist Tantric Songs. A Study of the Caryāgiti. Oslo. Lal, Jī. 1989. “bauddha granthoṃ meṃ ‘bhagavān’ śabda kī vyākhyā.” Dhīḥ. A Review of Rare Buddhist Texts 7: 67-70. Lamotte, Étienne. 1944. Le traité de la grande vertu de sagesse de Nāgārjuna (Mahāprajñāpāramitāśāstra). Tome I, Louvain. Merzagora, Stefania. *2006. “‘The Drop of Ambrosia.’ Critical edition and translation of the Amṛtakaṇikā by Raviśrījñāna.” Ph.D. dissertation, Università degli Studi di Napoli “L’Orientale.” Newman, John R. 1987. “The Outer Wheel of Time: Vajrayāna Buddhist Cosmology in the Kālacakra tantra.” Ph.D. dissertation, University of Wisconsin. Sāṅkṛtyāyana, Rahula. 1935. “Sanskrit Palm-Leaf MSS in Tibet.” The Journal of the Bihar and Orissa Research Society 21: 21-43. Sferra, Francesco. 2005. “Constructing the Wheel of Time. Strategies for establishing a tradition.” In Federico Squarcini, ed. Boundaries, Dynamics and Construction of Traditions in South Asia. Firenze: Firenze University Press and New Delhi: Munshiram Manoharlal, pp. 253-285. Steinkellner, Ernst. 2004. A Tale of Leaves. On Sanskrit Manuscripts in Tibet, Their Past and Their Future. Gonda Lecture, Royal Netherlands Academy of Arts and Sciences, Amsterdam, 2003. As Long as Space Endures Essays on the Kālacakra Tantra in Honor of H.H. the Dalai Lama Edward A. Arnold Editor on behalf of Namgyal Monastery Institute of Buddhist Studies Snow Lion Publications Ithaca, New York Snow Lion Publications P.O. Box 6483 Ithaca, NY 14851 USA (607) 273-8519 www.snowlionpub.com Copyright © 2009 Edward A. Arnold and Namgyal Monastery All rights reserved. No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in the U.S.A. on acid-free recycled paper. Library of Congress Cataloging-in-Publication Data As long as space endures : essays on the Kālacakra tantra in honor of H.H. the Dalai Lama / Edward A. Arnold, editor on behalf of Namgyal Monastery Institute of Buddhist Studies. p. cm. Includes bibliographical references. ISBN: 978-1-55939-303-4 (cloth edition : alk. paper) ISBN: 978-1-55939-330-0 (trade paper edition : alk. paper) 1. Kālacakra (Tantric rite) 2. Tripiṭaka. Sūtrapiṭaka. Tantra. Kālacakratantra—Criticism, interpretation, etc. 3. Yoga—Tantric Buddhism. 4. Tantric Buddhism—China—Tibet. I. Arnold, Edward A., 1969- II. Bstan-'dzin-rgya-mtsho, Dalai Lama XIV, 1935BQ8921.K34A8 2009 2008042626 294.3'925—dc22

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The Elucidation of True Reality The Kālacakra Commentary by Vajragarbha on the Tattvapaṭala of the Hevajratantra

The Elucidation of True Reality The Kālacakra Commentary by Vajragarbha on the Tattvapaṭala of the Hevajratantra

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