TILOPĀ PROJECT

Saṃvaropadeśa-
mukhakarṇaparamparā-
cintāmaṇi
FABRIZIO TORRICELLI
2020
 THE TILOPĀ PROJECT

Omnia sunt communia (Thomas Müntzer)

Seventeen titles extant in Indic and Tibetan sources can be ascribed to the
tenth-century Bengali yogin Tilopā―

1. Tillopādasya Dohākoṣa,
2. *Tilatailavajragīti,
3. *Śrī-Sahajaśaṃvarasvādhiṣṭhāna,
4. Vajraḍākinīniṣkāyadharma,
5. *Vajraḍākinībhāvanādṛṣṭicaryātrayasaṃketanirdeśa,
6. Saṃvaropadeśamukhakarṇaparamparācintāmaṇi,
7. Tattvacaturupadeśaprasannadīpa,
8. Mahāmudropadeśa,
9. Karuṇābhāvanādhiṣṭāna,
10. Viṣāntarabāhyanivṛttibhāvanākrama,
11. *Nimittasūcanāvyākaraṇa,
12. Ṣaḍdharmopadeśa,
13. Acintyamahāmudrā,
14. *Aṣṭaguhyārthāvavāda,
15. *Sekagranthamocanāvavāda,
16. *Nijadharmatāgīti,
17. Gurusādhana.

Their Tibetan translations can be found in the bsTan ’gyur, the bDe mchog
snyan brgyud plus related hagiographic material, and in the gDams ngag
mdzod. Since the arrangement of the above texts differs in the three
collections, they have an arbitrary order also here.
The virtual papers I want to share are parts of an ongoing project. Each
issue consists of the edition of a Tilopan text with parallel English
translation, critical notes, and glosses. Although imperfect, I wish the semi-
finished material of this construction site could be of some use to the
student.
Fabrizio Torricelli

2
Saṃvaropadeśamukhakarṇaparamparācintāmaṇi

dPal sDom pa’i man ngag zhal nas snyan du brgyud pa yid bzhin nor bu

Instruction of Saṃvara: The Wish-Fulfilling Gem of the Aural Tradition

Heard ‘from the mouth of the scholar Nāropā’ and translated at Phullahari
by the translator or ‘eye of the world’ (lo tsā ba : lokacākṣus) Mar pa Chos
kyi blo gros, the Tibetan rendering of Tilopā’s Saṃvaropadeśamukha-
karṇaparamparācintāmaṇi (SUMKPC) can be found in the collections of
the bsTan ’gyur (Ō. 2238, Tō. 1529), the bDe mchog snyan brgyud, and the
gDams ngag mdzod.
A methodological premise: the 102 lines of this ‘Small Text’ (gZhung
chung), as it is commonly referred to in the bKa’ brgyud tradition, require a
specific approach strategy. In fact, dealing with it implies the contextual
reading of another written work, the ‘Aural Transmission’ or Karṇatantra
(KT; Ō. 4632, Tō. 2338); that is to say, the 142 lines of the adamantine
instructional verses (rdo rje’i tshig rkang : vajrapada) that Vajradhara
would have addressed to Jñānaḍākinī. Later, the text was entitled Karṇa-
tantravajrapada (sNyan brgyud rdo rje’i tshig rkang) in the bsTan ’gyur
and the gDams ngag mdzod, or Karṇatantravajrayoginī (sNyan brgyud rdo
rje rnal ’byor ma) in the bDe mchog snyan brgyud.
The two texts, Karṇatantra and Saṃvaropadeśa, go together among the
bKa’ brgyud pas like a sort of Dioscuri in words. As a matter of fact, their
role in the construction of the ideology informing the bDe mchog snyan
brgyud and the relevant ascetic curriculum in the Marpan lineage is clearly
attested from the outset. One of the first compilers of the collection, Zhang
Lo tsā ba (died in 1237), establishes in his Zhang lo’i thim yig their crucial
position in that context. We read indeed that, while the roots of the aural
transmission are thoroughly expounded in the Sambarakhasama and all the
tantras of Cakrasaṃvara, their meaning is exposed in the adamantine verses
addressed by Vajradhara to Jñānaḍākinī, and in the ‘small text’ (gzhung
chung) composed by Tilopā, as well as in epitomes (chan : ṭippaṇī) and
commentaries (’grel : ṭīkā, vṛtti, etc.). Three centuries later, Pad ma dkar po
(1527–92) in his ‘Index’ (dPe tho) of the bDe mchog snyan brgyud

3
confirms this view ascribing the Karṇatantra to Vajradhara, and the
gZhung chung (Saṃvaropadeśa), styled a commentary on the former, to
Tilopā. 1
Now, if reading the one entails reading the other, and vice versa, in
order to approach the Saṃvaropadeśamukhakarṇaparamparācintāmaṇi, at
least a bird’s-eye view of the Karṇatantravajrapada will be a necessary
first step; we will recognize as well that such a read constitutes per se the
most functional introduction to the matter of Tilopā’s text.
The Karṇatantravajrapada has been composed by more than one
author. As we read therein, a superhuman being, Vajradhara, styled the
king of the great bliss (mahāsukharāja) would have granted aural
instruction to a superhuman-human one, the ḍākinī; the latter would have
listened to it, memorized and transmitted to a human one, the Bengali
Tilopā; the latter would have listened to it (or read), memorized and handed
down to his disciple, the Bihari Nāropā; the latter would have listened to it
(or read), memorized and passed on to his disciple, the Tibetan Mar pa; the
latter would have listened to it from his guru, translated into Tibetan and
arranged in written form.
The operational background of the text is the sequence of four
consecrations (abhiṣeka) of the Yoginītantras, with their relevant practices,
rites and rituals; they are known as the consecration of the jar (kalaśābhi-
ṣeka), the secret consecration (guhyābhiṣeka), the consecration of the
gnosis due to the ritual consort styled ‘insight’ (prajñājñānābhiṣeka), and
the consecration of the word (śabdābhiṣeka), or the fourth one
(caturthābhiṣeka). As is the case of any discourse focussing on the
correspondence between macrocosm and microcosm, a chemical wedding,

1
Zhang lo’i thim yig 1b3–4 (p. 2): snyan brgyud kyi rtsa ba rgyas par bstan pa ni /
bde mchog nam mkha’ dang mnyam pa / ’khor lo sdom pa’i brgyud thams cad yin
/ de dag gi don bstan pa ni / rdo rje ’chang gis ye shes mkha’ ’gro ma la gsungs
pa’i rdo rje’i tshig rkang / te lo pas mdzad pa’i rdo rje’i gzhung chung / de’i chan
dang ’grel pa... (Torricelli 2001: 882). mKha’ ’gro snyan brgyud kyi dpe tho 2a1
(p. 3): ...snyan rgyud rdo rje’i rnal ’byor ma rdo rje ’chang chen pos / de’i ’grel pa
gzhung chung... (Torricelli 2000: 385). A further authoritative proof of the
binomial function of the Karṇatantra and the Saṃvaropadeśa can be found in a
sixteenth-century commentary on the two texts, the sNyan brgyud rdo rje’i tshig
rkang gi ’grel pa dang rdo rje gzhung chung gi ’grel pa (TBRC W3CN18499, fig.
1), by Byams pa phun tshogs, disciple of rGod tshang ras pa sNa tshogs rang grol
(1494–1570), in turn a disciple of gTsang smyon He ru ka: a long manuscript text
which would deserve a monographic study.

4
a hieròs gámos, be it actually performed or chastely imagined, is the pivot
of the Yoginītantras as well.
With regard to its ideological ingredients, the levels implied in those
practices, rites and rituals are three, outer, inner and secret. Likewise, three
are the modes of awakening, or ‘bodies’ (kāya), the nirmāṇakāya, the
sambhogakāya and the dharmakāya. In view of that, there are three main
sets of practices, referred to as wish-fulfilling gems (cintāmaṇi). These
‘gems’ are, at the outer level, the one of the transmission lineage
(paramparācintāmaṇi), related to the nirmāṇakāya [KT § 1]; at the inner
level, the one of the maturation path (vipākamārgacintāmaṇi), related to the
sambhogakāya [KT § 2.1]; at the secret level, the one of the liberation path
(muktimārgacintāmaṇi), related to the dharmakāya [KT § 2.2].
Within the muktimārgacintāmaṇi, a further division is made, the
generation stage or utpattikrama [KT § 2.2.1], and the completion stage or
utpannakrama [KT § 2.2.2]. The utpattikrama concerns the practices
related to the kalaśābhiṣeka, or common wish-fulfilling gem
(sādhāraṇacintāmaṇi), and the protections to activate in connection with
the outer level of the four consecrations, or wish-fulfilling gem of
commitments (samayacintāmaṇi). The utpannakrama includes five sets of
practices: first [KT § 2.2.2.1], the six yogic doctrines (ṣaḍdharma), in
connection with the guhyābhiṣeka, that is, inner heat (caṇḍālī), illusory
body (māyākāya), dream (svapna), luminosity (prabhāsvara), ejection of
consciousness (saṃkrānti), and entering corpses (parakāyapraveśa);
second [KT § 2.2.2.2], the great bliss (mahāsukha), in connection with the
prajñājñānābhiṣeka; third [KT § 2.2.2.3], the great seal (mahāmudrā), in
connection with the the śabdābhiṣeka, or caturthābhiṣeka; fourth [KT §
2.2.2.4], the intermediate state (antarābhava); fifth [KT § 2.2.2.5], the path
of secret spells (guhyamantramārga).

Karṇatantravajrapada

The following is a revised translation of the Karṇatantravajrapada (sNyan

brgyud rdo rje’i tshig rkang) which derives from an old study on it
(Torricelli 1998). Inserted in square brackets are headings that mark the
internal divisions as well as some semantic supplements; they have been
compiled from two documents: (1) Byang chub bzang po’s outline of KT,
included in a ’Brug pa bKa’ brgyud scholastic manual edited by Byang
chub bzang po (Bodhibhadra) himself in the first quarter of the sixteenth

5
century (Torricelli 2019: 66–76); (2) the headings added by Kong sprul Blo
gros mtha’ yas in his nineteenth-century edition of KT.1

In the language of India, Karṇatantravajrapada; in Tibetan,

‘Adamantine Verses of the Aural Transmission’

Homage to the glorious Vajradhara, the Victorious One!

[0]

[1] How wonderful! The sublime of all buddhas’ very secrets: [2]
the king of the great bliss (bde chen rgyal po : mahāsukharāja), the
seminal drop (thig le : bindu), the sublime path, [3] the meaning
beyond any verbal expression ... [4] ― these words I heard as the
unborn great vehicle’s own sound ― [5] ... I, Vajradhara, will
expound [them] for the benefit of the blessed ones. [6] O
Jñānaḍākinī, once prostrated in reverence, do listen!

[1]

[7] One adorned with the three trainings (bslab gsum : trīṇi śikṣāṇi),
[with] experience (nyams myong : anubhava), is the sublime guru
(bla ma mchog : varaguru). [8] The disciple (slob ma : śiṣya) [has]
faith (dad : śraddhā), vigour (brtson : vīrya), insight (shes rab :
prajñā), and compassion (snying rje : karuṇā): [9] recollecting the
inherent faults (nyes dmigs dran pa : ādīnavasmṛti), the duties of
this life are forsaken.

[2.1–2.2]

[10] At first one relies on [the maṇḍala of] Cakrasaṃvara (’Khor lo

sdom pa), then [11] he will be [actually] bestowed with the four
consecrations [in the] maṇḍala of the sixty-two [deities]. [12] The
four consecrations [to] the fifteen goddesses will be illustrated with

1
The former text, Byang chub bzang po’s outline of KT, is entitled rDo rje’i tshig
rkang gi bsdus don gab pa mngon byung, or rDo rje’i rkang gi sa bcad gab pa
mngon byung (Torricelli 1998: 387, 414–22); the latter, Kong sprul’s edition of
KT, is in the gDams ngag mdzod JA 45a6–48a1 (7: 89–95).

6
symbols (brda : saṃketa). [13] Once brought to maturation, means
(thabs : upāya) and insight (shes : prajñā) coalesce.

[2.2.1]

[14] The ‘king’ [generation of Cakrasaṃvara with Vajravārāhī], the

[three] ‘ministers’ [union with the guru (guruyoga), meditation on
the received kalaśābhiṣeka, recitation of Vajrasattva], and exertion
in the seven yogas [i.e. the ‘common people,’ viz. eating, dressing,
sleeping, circumambulating, muttering, washing, offering]: [15] one
will train himself to mixings (bsre ba), same flavour (ro snyoms :
samarasa) and commitments (dam tshig : samaya), the three
[related (1) with the kalaśābhiṣeka for the body, (2) the
guhyābhiṣeka for speech, (3) the prajñājñānābhiṣeka and the
caturthābhiṣeka for mind].

[2.2.2.1.1]

[16] The inner heat (gtum mo : caṇḍālī), or self-igniting warmth and

bliss, is the foundation of the path. [17] Possessed of the sevenfold
body posture, the main point is the deity’s image [visualized] in its
hollowness. [18] The central energy channel (dhū tī : avadhūtī), the
left one (la la : lalanā), the right one (ra sa : rasanā), and the four
energy wheels (’khor lo : cakra); [19] [the syllables] A and HAṂ,
[the former’s] igniting and [the latter’s] melting: [it is] breath-
control (srog rtsol : prāṇāyāma) which directs the vital air
downwards (thur sel : apāna) and permeates [the subtle body with
the melted HAṂ]. [20] In adamantine recitation (rdo rje bzlas pa :
vajrajāpa), one will attend to the five fundamental energy winds
(rtsa ba’i rlung : mūlavāyu). [21] Once done and firm [in that], one
is meditatively absorbed in insight. [22] When accustomed to the
four joys (dga’ : ānanda), the energy channels (rtsa : nāḍī), the
winds (rlung : vāyu) and the seminal drops are mixed. [23] When
the central energy channel has been entered by vital air along with
thinking activity, [there is] no conception (mi rtog pa : nirvikalpa).
[24] Afflictions (nyon mongs : kleśa) rest in themselves, and the
continuity of bliss (bde : sukha) and clarity (gsal : prabhāsvarā)
will not break up. [25] Perceiving the [simple] fact of being (ngo bo
: bhāva), one dwells in the sphere of the dharmakāya.

7
 [2.2.2.1.2]

[26] As for the profitable [practice of the] illusory body (sgyu lus :
māyākāya), or self-liberation from the eight worldly conditions
(chos brgyad : aṣṭau lokadharmāḥ), [27] one will know everything,
saṃsāra and nirvāṇa, as illusion (sgyu ma : māyā). [28] The illusion
itself is like a rainbow, a reflection of the moon in the water. [29]
Now, as for appearances, that is, the phenomena (chos rnams :
dharmāḥ) of what is existent (dngos po : bhāva), [30] were they
true and permanent, how would it be proper their changing? [31]
Since they are deceptive forms, as for their sense, it has no
existence. [32] Be the forms looked at as empty appearances,
sounds as echoes! [33] When dualistic perception is dissolved, one
is free from all attraction and aversion. [34] Having known in this
way and made use of the manifold without any kind of attachment,
[35] the rainbow body, the dharmakāya, will be attained!

[2.2.2.1.3]

[36] As for the [practice in the] dream state (rmi lam : svapna), or
self-cleansing from confusion during the night, [37] one has to
cultivate the three gates [of body, speech and mind], that is, to hold
[them] by means of the iron-hook of recollection (dran pa : smṛti).
[38] One purifies what he is holding, increases, transforms, projects
and removes the obstructions. [39] He [then] rides the sun and the
moon, and traverses the entire universe. [40] Good and bad
[dreams]: under which[ever] illusion they [may] appear, one has to
look at self-liberation (rang grol : svayaṃmukti)! [41] Having
reached the end, having ascended the ten stages (sa bcu : daśa-
bhūmayaḥ), the great goal is attained.

[2.2.2.1.4]

[42] In particular, as for the [process of] going beyond the darkness
of nescience (ma rig : avidyā) [by means of the practice of]
luminosity (’od gsal : prabhāsvara), [43] being possessed of the
means [related to] the body posture, one applies to the four ecstatic
concentrations (ting ’dzin : samādhi); [44] possessed of the [five]

8
drops and devotion, he has to look at the three poisons (dug gsum :
viṣatraya) without being affected. [45] Sleep and dream state:
imagination (rnam rtog : vikalpa) will be seized from between. [46]
The four levels [of luminosity] are mixed with [the modes of] day
and night, and cultivated. [47] Being free from [any conceptual]
fixation on clarity and voidness, [there is] that co-emergent gnosis
(lhan skyes ye shes : sahajajñāna). [48] Beyond words, luminosity
is endless. [49] It is not to be considered, but refined: [eventually],
it will be seen in the great seal.

[2.2.2.1.5]

[50] Regarding the buddha state [to be attained] without meditation

[by means of] the ejection of consciousness (’pho ba : saṃkrānti)
which turns [things] into gold, [51] when the signs of death (’chi
ltas : ariṣṭa) arise, one feels joy and gives up attachment. [52] In
obstructing the nine doors [of the body, i.e. navel, space between
the eyebrows, crown of the head, nose, ears, eyes, mouth, anus, and
urinary tract], substance (rdzas : dravya) and aspiration (smon lam :
praṇidhāna) will be the ornaments. [53] The [syllable] HUṂ,
inseparable from vital air and thinking activity, will be drawn into
the central energy channel. [54] The syllable KṢA will be removed
and thrown out from the path of Brahmā (tshangs pa’i lam :
brahmapatha). [55] One will transfer into the dharmakāya, into the
guru, or into the field of the Victors.

[2.2.2.1.6]

[56] Moreover, regarding the rejecting and accepting an external

appearance [by means of the practice of] entering corpses (grong
’jug : parakāyapraveśa), [57] being firm in the generation and
completion [stages through which] vital air and thinking activity
have been put under control, [58] one will throw the seed syllable
(yig ’bru : akṣara) of consciousness (rnam shes : vijñāna) into a non
defective dead body. [59] The moment, the place, the substance,
and the knowledge of the essentials will become manifest. [60] A
person who has no doubts will help others.

9
 [2.2.2.2]

[61] Regarding the great bliss (bde ba chen po : mahāsukha), the

ḍākas’ secret path (gsang lam : guhyamārga), [62] as for the ritual
consort (rig ma : vidyā), from sixteen to twenty-five [years old],
[63] [be she] like a lotus (pad ma : padminī), an antelope (ri dwags :
mṛginī), a conch-shell (dung can : śāṅkhinī), and so forth. [64] The
[female] ritual consort (phyag rgya : mudrā) possessed of the [right]
characteristics (mtshan ldan : sulakṣaṇā) is Vajrayoginī. [65] The
blessed male [consort] is similar to Heruka. [66] Being identical to
them [Vajrayoginī and Heruka], they embrace and copulate,
enjoying without [seminal] outflows (zag med : anāsrava) what is
[usually] with outflows (zag bcas : sāsrava). [67] [In fact,] one
causes the seminal drop to descend, [then] he retains [it], reverses
[its flow], diffuses [it], and increases in its own place. [68] One
should twist [like] the vulture, [but also] the lion, the elephant, [69]
the peacock, the tigress, the tortoise, and so forth should be
performed. [70] One will perceive the four joys and the thirty-two
meanings. [71] The co-emergent gnosis is shown as inseparable
from intrinsic being (rang bzhin : svabhāva). [72] All that appears
and exists arises as bliss without outflows (zag med bde ba :
anāsravasukha). [73] After the pill of ambrosia (bdud rtsi : amṛta)
[has been emitted with] the ritual consort in the secret consecration
(gsang dbang : guhyābhiṣeka), [74] half of the half of sixteen drops,
that is a fourth, is given. [75] The [other] three fourths are to be
diffused in the energy wheels. [76] [In case of] lack of care, of
sensual covetousness, [in case of] the partner’s influence, of
drunkenness, [77] one will damage the goal and fall again in the
lower realms (ngan song : durgati). [78] Therefore, he will get the
pith in the adamantine body (rdo rje’i lus : vajradeha): [79] no
doubt that in this life the buddha state will be given!

[2.2.2.3]

[80] Regarding [the practice of] the great seal (phyag rgya chen po :
mahāmudrā), [or] illumining gnosis (ye shes : jñāna), [81] one
resolute [in] the three doors [of body, speech and mind] will let the
five doors [of sense] be suddenly settled [in their] pure[ness]. [82]
Having looked at, without seeing, one has to look at the

10
characteristics of thinking activity (sems kyi mtshan nyid : citta-
lakṣaṇa). [83] In absence of mental support (dmigs su med pa : an-
upalambha), unaltered, one will settle in the natural state. [84]
Nothing else should be looked for: the fact of being is to be
understood. [85] Unaltered from the base, as to [its] spontaneous
presence since the beginning, [86] if one is settled in the great
naturalness [of] commoners, [87] the vast expanse of sky without
transition or change: in it [88] he will see a [physical] pattern (lus :
deha) of the dharmakāya without birth or death. [89] The
multiplicity of phenomena, [be they] of outer objects [or] mental,
[90] since it is matter of thinking activity in itself (rang sems : sva-
citta), nowhere else are they attained. [91] All sort of things may
arise, be they affected by confused thoughts and dualistic fixation,
[92] wherever they appear, being baseless, they should be looked at
as self-arising and self-destroying. [93] Thinking as such (sems nyid
: cittatā), unborn and void, is the dharmakāya; [94] what arises
without obstruction, clear and pure, is the nirmāṇakāya; [95]
without a place [where to stay], great bliss, union (zung ’jug :
yuganaddha), is the sambhogakāya. [96] As for ‘mu(d)’, it is to
recognize the non-dual gnosis (gnyis med ye shes : advayajñāna);
[97] as for ‘drā’, it is the bliss by tearing to pieces the bonds of
saṃsāra; [98] ‘mahā’, thanks to the birth [of] the lamp [of] union.
[99] It is not by way of others: self-liberation is the dharmakāya.
[100] The two obscurations [emotional (kleśāvaraṇa) and cognitive
(jñeyāvaraṇa)] are pure in themselves, free from both object and
subject (gzung ’dzin : grāhyagrāhaka). [101] [Even] the phenomena
of perception (’du shes : saṃjñā), intellect (blo : mati), nirvāṇa and
saṃsāra are consumed. [102] The level of knowledge, however
many its qualities (yon tan : guṇa) may be, will be perfect in itself.
[103] Beyond imagination, expression, and intellect is the self-born
buddha.

[2.2.2.4]

[104] As an introduction to the intermediate state (bar do : antarā-

bhava), its very deep meaning will be shown. [105] To cut the
intermediate state [between] birth and death, the one of dream
[between falling asleep and awakening], and the one of becoming
[between death and rebirth], [106] having looked at what is not

11
looked at, what is not seen is the best of visions. [107] Intrinsic
awareness (rang rig : svasaṃvedana), clarity, voidness, nonconcep-
tion, beyond obscurations; [108] the great bliss [is] the expanse of
phenomena (chos dbyings : dharmadhātu), gnosis [is] total purity;
[109] not different from being in itself, you have to look at the self-
arising three bodies (sku gsum : trikāya). [110] As to the three
intermediate states, in absence of understanding [but] possessed of
an organismic body, [111] the [practices of] the generation stage,
the illusory body and luminosity will be mixed in the dharmakāya.
[112] The [four] elements (bhūtāḥ) of earth, water, fire and wind
merge in succession. [113] Once the eighty [kinds of thoughts
(saṃkalpa), forty of passion (rāga), thirty-three of hatred (dveṣa),
and seven of delusion (moha)] are stopped, the three [pairs of]
appearances [external and internal for the threefold set of eighty]
are over. [114] The three [kinds of appearances in dying], white,
red, and the one of thinking activity [black] come together into the
lotus. [115] Luminosity is recognized: the mother [luminosity] and
the son [one] are inseparably mixed: [116] one is a buddha in the
dharmakāya with outstanding faculties. [117] If that [luminosity] is
not perceived, owing to the energy winds and the three, [passion,
hatred and delusion,] one is bound. [118] One of average capacity,
[when without obstructions], will come into the sambhogakāya like
a fish in the water. [119] [If] the five fundamental [energy winds]
and the five lights are [under] the karmic power [of] the three
poisons, [120] by both passion [for the parent of the opposite sex]
and hatred [for the other one], one enters a womb. [121] Being
possessed of the five mixings and the four seals taken as a path,
[122] possessed of the former purifying practices, the intermediate
state is transformed into self-liberation. [123] One of inferior
[faculties], once freed from passion and hatred, attains a
nirmāṇakāya.

[2.2.2.5.1–2]

[124] As for the overall instructions, eliminating obstructions (gegs

bsal : vighnanibarhaṇa) is to identify [them] as Māra. [125] The six
basic and the thirty-nine ancillary [126] miraculous rotations (’khrul
’khor : yantra) of the adamantine body will hit the focal points:
[127] all conduct will be transmuted into a hoard [of merit] (tshogs

12
 su bsgyur ba : saṃcayagata).

[2.2.2.5.3]

[128] If one has practised in the proper sequence, [129], when the
three joys are revealed in the four moments (skad cig : kṣaṇa), [130]
the seminal essence (dwangs ma : rasa) came from above, moved
quickly, and stabilized from below; [131] having liberated gradually
the knots of the energy channels, it comes into the central energy
channel. [132] The 21600 [breaths in a day and] the five
fundamental [energy winds,] [133] having stopped vital air and
afflictions, they become gnosis. [134] The twenty-four seats [in the
maṇḍala of the body], subsidiary seats, and so forth, [135] above [at
the head,] the Pullīramalaya will be filled up. [136] When the
nirmāṇakāya, the sambhogakāya, and so forth reveal themselves,
[137] [to begin with] clairvoyant knowledge (mngon shes : abhi-
jñā), billions of qualities will be attained. [138] At this time, having
traversed paths and stages one after the other, [139] one will attain
the status of holder of indestructible reality (rdo rje ’dzin pa : vajra-
dhara).

[3]

[140] Once sealed up the [aural] transmission till the thirteenth,

[141] this being the heart of all sūtras [and] tantras, [142] carry it
out as the secret ultimate meaning (nges don : nītārtha) to liberate
the worthy ones!

Thus, the instruction to Jñānaḍākinī, the Karṇatantravajrapada, is

completed. [Heard] from the mouth of the Indian learned adept, the
great scholar Nāropā, then translated and arranged by the Tibetan
translator Mar pa Chos kyi blo gros in the holy place of Phullahari.

Saṃvaropadeśamukhakarṇaparamparācintāmaṇi

Returning to the main topic of this chapter, there can be little doubt that,
not only the ideology, but even the structure of the Karṇatantra matches
Tilopā’s Saṃvaropadeśa. As a matter of fact, in order to see how Tilopā’s

13
‘Small Text’ (SUMKPC) depends on the ‘Aural Transmission’ (KT), it is
sufficient to compare their synopses―

KT SUMKPC
ll. ll.
0 theme and occasion (gleng gzhi : nidāna); 1–6 1–4
1 preliminaries (sngon ’gro : pūrvaṃgama): 7–9 5–6
wish-fulfilling gem of the transmission
lineage (brgyud pa yid bzhin nor bu :
paramparācintāmaṇi);
2 actual subject matter (dngos gzhi : maula): 10–139 7–100
2.1 wish-fulfilling gem of the maturation path 10–13a 7–15a
(smin lam yid bzhin nor bu : vipākamārga-
cintāmaṇi);
2.2 wish-fulfilling gem of the liberation path 13b–139 16–100
(grol lam yid bzhin nor bu : muktimārga-
cintāmaṇi):
2.2.1 generation stage (bskyed rim : utpatti- 13b–15 16–32
krama);
2.2.2 completion stage (rdzogs rim : utpanna- 16–139 33–100
krama):
2.2.2.1 six yogic doctrines (chos drug : ṣaḍ- 16–60 33–52
dharma):
2.2.2.1.1 inner heat (gtum mo : caṇḍālī), 16–25 33–44
2.2.2.1.2 illusory body (sgyu lus : māyākāya, 26–35 45–48
2.2.2.1.3 dream (rmi lam : svapna), 36–41 49
2.2.2.1.4 luminosity (’od gsal : prabhāsvara), 42–49 50
2.2.2.1.5 ejection of consciousness (’pho ba : saṃ- 50–55 51
krānti),
2.2.2.1.6 entering corpses (grong ’jug : parakāya- 56–60 52
praveśa);
2.2.2.2 great bliss (bde ba chen po : mahāsukha); 61–79 53–62
2.2.2.3 great seal (phyag rgya chen po : mahā- 80–103 63–66
mudrā);
2.2.2.4 intermediate state (bar do : antarābhava); 104–123 67–78
2.2.2.5 path of secret spells (gsang sngags lam : 124–139 79–100
guhyamantramārga):
2.2.2.5.1–2 eliminating obstructions (gegs bsal : 124–127 79–96
vighnanibarhaṇa), and transforming rituals
and practices into a hoard of merit (tshogs
su bsgyur ba : saṃcayagata),

14
 2.2.2.5.3 condensed meaning of cleansing (ga dar = 128–139 97–100
gad dar);
3 sealing words (bka’ rgya). 140–142 101–102

In the following attempt at translation of Tilopā’s Saṃvaropadeśa, most of

the integrations in square brackets and footnotes are based on Pad ma dkar
po’s glosses to his edition of the text (bD), compared with the same text
with glosses slightly different in a cognate manuscript collection entitled
mKha’ ’gro snyan brgyud (mKh, fig. 2), and the already mentioned Byang
chub bzang po’s outline of the Karṇatantravajrapada (Byang).

1Incipit of the sNyan brgyud rdo rje’i tshig rkang gi ’grel pa dang rdo rje gzhung chung gi ’grel pa by Byams pa phun tshogs
folio 1b
(TBRC W3CN18499)

2 Incipit of the mKha’ ’gro snyan brgyud kyi yig rnying (mKh) with Pad ma dkar po’s glosses (mchan bu)
folio 1b
(TBRC W21141)

15
 Saṃvaropadeśamukhakarṇaparamparācintāmaṇi

sDom pa’i man ngag zhal nas snyan du brgyud pa yid

bzhin nor bu (gzhung chung)
bsTan ’gyur N rGyud ’grel PHA 86a2–89a6
Q (Ō. 2238) rGyud ’grel PHA 96b5–100a2
D (Tō. 1529) rGyud ZA 86a4–89a2
C rGyud ZA 87a1–89b7
bDe mchog snyan brgyud bD NGA 1b2–16b2 (1: 106–35)
gDams ngag mdzod gD JA 1b1–5a3 (gZhung chung)
(7: 472–83)

rgya gar skad du | shrī sam ba ro pa de sha mu kha kar ṇa pa ram pa ra

tsin tā ma ṇi nā ma | bod skad du | dpal sdom pa’i man ngag zhal nas
snyan du brgyud pa yid bzhin nor bu zhes bya ba |

dpal rdo rje sems dpa’ la phyag ’tshal lo ||

0 sku gsum bdag nyid dgos ’byung bla ma dam pa’i zhabs pad ze ’bru dri
med ’od zer la phyag ’tshal || 1

gsang sngags mthar thug snying po’i bcud phyung / yid bzhin nor bu bD 2a
mkha’ ’gro’i gsung bzhin rtogs pas ’dir gsal bkod || 2

bde gshegs thugs la snang ba dri med pany tsa pa nas rtogs pas ki ri li ru
gsang bdag mnyes || 3

• Skt tit. shrī] codd. : shri bD • sam] codd. : tsa kra sam gD. • ro] N Q gD : ra
u D C bD • kha] codd. : om. bD • pa ram pa ra] gD : pa ra N Q D C : pa ri
saṃ rā bD • tsin tā] N Q gD : tsin ta D C bD • ma ṇi] codd. : ma ni C • Tib.
tit. sdom] codd. : ’khor lo sdom gD • yid bzhin] codd. : yid bzhin gyi bD • 2
phyung] N Q gD : phyungs bD : byung D C • 3 la snang ba] codd. : las gnas
pa bD • dri] D C bD gD : om. N Q • nas] codd. : na C • rtogs pas] N D bD gD
: rtogs pa Q C • ki ri li ru] D C : ka ri li ru N Q : go ri li ru gD : ke ri mig tu
bD

16
 Instruction of Saṃvara: The Wish-Fulfilling Gem of
the Aural Tradition (the ‘Small Text’)

In the language of India, Śrī-Saṃvaropadeśamukhakarṇaparamparā-

cintāmaṇi; in Tibetan, ‘Instruction of the Glorious Saṃvara: The Wish-
Fulfilling Gem of the Aural Tradition.’

Homage to the glorious Vajrasattva!1

1 Homage to the lotus centres at the feet of the sublime guru, the need- 0
fulfilling personification of the three bodies, clear radiance. 2

2 An extract of the quintessence of secret spells is here clearly arranged

with the wish-fulfilling gem realized as the ḍāka’s pronouncement.

3 Realizing that appearances are undefiled in the Sugatas’ hearts, at Kirili,

Pāñcāpaṇa attended to the lord of secrets.

1
The translator’s salutation (lo tsa ba’i phyag).
2
Lines 1–4: nidāna; the author’s salutation (mdzad po’i phyag, l. 1); ‘I, Tilopā, ...’
(te lo pa bdag gis..., l. 2); almost formulaic in the hagiographies, the sequence of
Tilopā’s deeds is most likely an insertion of the translator (ll. 3–4); Kirili,
mentioned by rGyal thang pa (η 9a5–b1) and rDo rje mdzes ’od (θ 34a2–3), is the
great charnel ground (mahāśmaśāna) where Tilopā (Pāñcāpaṇa) would have
attended to the ‘lord of secrets’ (guhyakādhipati), namely, Vajradhara (in η) or
Vajrapāṇi (in θ); the ‘practice’ to overpower the ḍākinīs (l. 4) is glossed in mKh
(2.1) as the yogic gazes (lta stangs : dṛṣṭi) we find described in the Hevajratantra
(I.xi.3); on Sahor, i.e. the region of Harikela (l. 4), see Torricelli 2019: 130–32.

17
 spyod pas zil mnan lus kyi bkod pas rnal ’byor rjes bzung mdzad pa tha
mas ’gro rnams stong par byas || 4

1 / bslab pa gsum dang brgyud par ldan pa nyams su myong bas ’jug / bD 2b
tshul shes pas bla ma dam par shes || 5 Q 97a

sen dha pa dang rigs chad bran ltar rus sbal spu ste mo gsham bu ltar
slob ma skyon lnga bral || 6

2.1 mchog gi don ’dod gang gis de bstan thog mar dbang bzhis rgyud smin
thabs dang shes rab ’brel ba nyid || 7

’di don rim par brgyud pa rna bar ’pho byed de tshe sangs rgyas bstan
gnas gus par mnyan par gyis || 8

/ sa yi cho ga / lhag par gnas pa rig byed slob dpon / rig sbyor sogs kyis gD 2a bD
bum pa’i dbang bskur bya || 9 3a D 86b

bslab pas ‹b›rgyud mdzes thos bsam nor ldan bla mar ’os pa phul la bla
mas gsal stong la sogs bskur || 10

nyer lnga lhag spangs rigs ldan rgyan spras zag bcas bskul sogs gsum pa
byin nas brtul zhugs brtan par bya || 11

dga’ ba / gsum son lhan cig skyes pa rnyog pa dang bral yul du byas / N 86b
sogs ’bras bur shes par gyis || 12 bD 3b

• 4 tha mas] N Q bD gD : mtha’ yas D C • 5 brgyud] codd. : rgyud D C •

myong bas] codd. : myong ba bD • 6 sen dha pa] em. ex Das 1902 (s.v.) : sen
dha ba gD : sen dha ma bD : pen da ba N Q : paṇ ḍi pa D C • rigs chad] N Q
gD : rigs cad D C bD • bran] N Q bD gD : bral D C • rus] codd. : ru Q •
gsham bu] D C gD : bsham bu N Q bD • 7 gang gis] N Q D C : gang gi bD gD
• bstan] D C : bsten N Q gD : brten bD • ’brel] codd. : bral bD • 8 ’pho] D C
bD gD : ’phro N Q • par mnyan] D C : pas nyan N Q : pas gnyan bD : pas
mnyan gD • gyis] D C bD gD : bgyis N Q • 9 rig] D C bD gD : rigs N Q • 10
bslab pas] D C bD gD : bslab pa N Q • phul la] codd. : phul ba gD • 11 bskul]
D C gD : skul N Q bD • zhugs] codd. : bzhugs C • 12 rnyog] codd. : rtog bD •
byas] codd. : bya gD

18
4 By practice, he overpowered [the ḍākinīs]; assuming [different] aspects,
he took care of [eight] yogins; at last, he emptied [Sahor] of people.

5 One with the three trainings and the transmission lineage, knowing how 1
to enter by experience, he is known as the real guru.1

6 Like a siddha, an outcast, a servant, as tortoise hair is, and like the child
of a barren woman, the disciple is free from the five faults.

7 Aspiring to the ultimate, how to show it? At first, the four consecrations 2.1
ripen the continuum, and means combines with insight.2

8 Its sense will be transmitted in stages: while it is transferred into the

ears, the Buddha’s teachings abide [there]. Do listen respectfully.

9 Land rite, installing rite, ritual gestures and chants, the union of master
and consort, and so forth: the jar consecration will be performed.

10 As the trainee offers one [consort] apt for the guru, with lineage, beauty,
study, motivation and riches, the guru confers clarity, voidness, etc.

11 Less than twenty-five, noble, adorned, with outflows, excited, etc.: once
the third one is bestowed, the yogic discipline will be stabilized.

12 Through the three joys, the co-emergent one, unsullied: the activity on
the objects of sense, and so forth is to be known as fruit.

1
Lines 5–6: the paramparācintāmaṇi; characterization of the master and the
disciple; the three trainings (trīṇi śikṣāṇi), viz. in moral conduct (śīla), ecstatic
concentration (samādhi) and insight (prajñā); the list of the five faults (skyon lnga
= nyes pa lnga : pañcadoṣāḥ) dates back to the Yogācāra tradition of the
Madhyāntavibhāga (dBus dang mtha’ rnam par ’byed pa, Ō. 5522, Tō. 4021, 4.4).
2
Lines 7–15: the vipākamārgacintāmaṇi; with a focus on upāya, the four
abhiṣekas based on the sixty-two-deity Cakrasaṃvara maṇḍala of powdered
colours are actually bestowed (l. 7); the kalaśābhiṣeka is mentioned (l. 9); Tib.
lhag par gnas pa (adhivāsana) is a ritual causing a deity to take up abode (l. 9);
allusion to the guhyābhiṣeka (l. 10); the prajñājñānābhiṣeka (l. 11), as glossed in
bD, would include (1) being excited with outflows (zag bcas : sāsrava), (2)
without outflows (zag med : anāsrava), (3) mahāsukha, and (4) the qualities of
non-conceptual (rtog med yon tan); allusion to the caturthābhiṣeka (l. 12).

19
 dbang bzhi dang ’brel brda yis mtshon pa shes rab bdag nyid sin dhu ra
la mnyes sogs ston mos brgyan || 13

slob dpon bzhi la dbang bzhi dus bzhi byed pa bcu gnyis chos nyid
dbang la mtshon du med par byos || 14

dbang gis smin nas rim pa gnyis shes rnal / ’byor dbang phyug zung du C 87b
’jug pa rgyal ba’i / sku bsgrub phyir || 15 bD 4a

2.2.1 dbang po’i rim pas dbye dang bsdu ba’i rim pa shes nas ’du ’dzi med
pas rgyun du ’bad pas sbyang || 16

tshangs pa’i gnas bzhi gsol dang khams sogs bslab pa ’khor lo tshogs
brten rgyu ’bras gnyis dang phra mor brjod || 17

go cha ye shes rgyas gdab sku gsung mchod dang bzlas pa rdzogs rim
phrin las phyogs dang thub pa nyid || 18

bsdus / pa’i sbyor ba tshad / med bzhi ldan brdzus te skyes pa skad cig bD 4b gD
rnal ’byor bzlas par bcas pa nyid || 19 2b

• 13 brgyan] codd. : rgyan bD • 15 zung du] N Q bD gD : zung D C • ’jug pa]

N Q bD gD : ’jug D C • bsgrub] N D C : sgrub bD gD • 16 rim pas] codd. :
rim pa bD • med pas] N Q D C : med par bD gD • pas sbyang] N Q D C : pas
spyad gD : om. bD • 17 bslab] codd. : brlab bD • ’bras gnyis] bD : ’bras nyid
codd. • 18 rgyas gdab] D C bD : rgya gdab N Q : rgyas gtab gD • 19 tshad]
codd. : ched gD • brdzus] bD : rdzus codd. • bzlas par] bD : bzlas pas N Q D C
: bzlas pa gD

20
13 The insight, indicated by symbols related to the four consecrations,
pleased in her red personification, etc., is graced with festivals.1

14 For four masters, four consecrations and four times, [thus] twelve doers:
the being of phenomena is not to be indicated in the consecration. 2

15 Ripened by consecrations, knowing the two stages, the lord of yogins

enters into a state of union and realizes the Victors’ body. Then,

16 On the basis of capacity, he knows the stages, their parts and altogether; 2.2.1
then, unperturbed, day by day, he will purify with energy:3

17 Described as Brahmā’s four abodes, supplications, training in elements,

and so forth, circle, accumulations, cause support, fruit [one], subtle,

18 Armour, gnosis, sealed body and speech, worship, mantra recitation,

stage of completion, activities: indeed one can turn to them.

19 The limitless combined practice in four is miraculously born: [this] yoga

is promptly connected with the mantra recitation.4

1
Line 13: with a focus on prajñā, the blessing (adhiṣṭhāna) based on the maṇḍala
of the red Vajrajñāna[ḍākinī], i.e. Vajravārāhī, via four symbolic abhiṣekas as
upāya (Byang: ...dbang bzhi brda’ thabs kyi sgo nas...).
2
Line 14: the vajrācārya is ‘father’ in the kalaśābhiṣeka, ‘mother’ in the
guhyābhiṣeka, ‘sister’ in the prajñājñānābhiṣeka, and ‘cittatā’ in the caturthābhi-
ṣeka; meditating on Cakrasaṃvara and Vajravārāhī as dharmatā, the secret level is
pointed out as muktimārga with instructions on the dharmakāya; the master shows
the common wish-fulfilling gem (sādhāraṇacintāmaṇi) in the kalaśābhiṣeka.
3
Lines 16–32: in the context of the muktimārgacintāmaṇi, the practices in the
utpattikrama (ll. 16–18): the glosses in bD list sixteen ‘yogas,’ viz. (1) meditation
on the four moral bases (caturbrahmavihāra), i.e. benevolence, compassion,
sympathetic joy, and equanimity; (2) supplications; (3) blessing elements, senses,
etc.; (4) meditation on the circle of protection; (5) accumulation of merit; (6)
cultivating the root text (absent i.t.); (7) generating Heruka as support in its cause
and (8) result; (9) samādhi of the subtle utpattikrama; (10) armouring (kavaca);
(11) the abhiṣekas inviting the gnosis aspect of the deity (jñānasattva); (12)
blessing of body, speech and mind with seals; (13) worship; (14) mantra
recitation; (15) meditation on the utpannakrama, and (16) soliciting activities.
4
Line 19: the practices in the thirteen deity maṇḍala, the five deity maṇḍala, etc.

21
brtan g.yo’i dngos po lhan cig skyes pa snang sems dbyer med rnon po’i
spyod yul zung ’jug rdo rje’i sku || 20

kun la khyab pa’i ngo bo nyid ston gsal rig mtshan nyid thub pa’i dbang
po bde gshegs kun gyi gtso || 21

/ gsum gsal bdag gis mngon sum nyid du legs par rtogs nas bsgom dang Q 97b
bzlas pa gsal por rab tu phye || 22

/ chos dbyings skye med rgyal ba’i yum gcig rgyan dang phyogs dang bD 5a
rgyal ba nyid de nam mkha’i ri mor blta || 23

brtan dang g.yo ba rten dang brten pa lha yi rang bzhin rang la bcug nas
sna yi rtse mor bzlas || 24

gtor ma sbyin nas dbang po ’bring pos ’od gsal bsgoms te dbang sogs
lam dang dam / tshig ’bras bur bsre || 25 bD 5b

bdag ’jug dbang dang bla ma mchod byed nyams chags bskang phyir
rdo rje sems dpa’ brtan pa’i cho ga bzlas || 26

rgyal po blon po dmangs kyi byed / pas mtshams kyi kun spyod za nyal N 87a
’gro dang khrus sogs rnal / ’byor bya || 27 D 87a

rnam rtog dang bral zla ba drug tu nges par bsams na grub pa’i mtshan
ma mthong nas rol par gnas || 28

• 20 rnon po’i] D C gD : rnon pa’i N Q bD • 21 khyab pa’i] bD gD : khyab pa

N Q D C • 22 bdag gis] codd. : bdag gi bD • mngon sum] codd. : mngon gsum
bD • 23 rgyan] N Q D C : rgyal bD gD • phyogs] codd. : rgyal gD • rgyal ba]
N Q D C gD : phung po bD • ri mor] codd. : ri mo gD • blta] N Q D C : lta bD
gD • 24 lha yi] codd. : lha’i bD • sna yi] codd. : sna’i bD • bzlas] bD : rdo rje
bzlas codd. • 25 sbyin] bD gD : byin N Q D C • bsgoms] codd. : bsgom bD • 27
dmangs kyi] codd. : dmangs kyis bD • mtshams] codd. : ’tshams bD • 28
bsams] codd. : bsam bD • na] codd. : nas gD

22
20 Inanimate and animate existents are co-emergent; appearances and
thinking, not two; the keener’s domain is union, adamantine body.1

21 The all-pervading intrinsic being is pointed out: clear awareness is the

main mark of the Lord of Sages [and] all Sugatas.

22 The three [gems] are clear: I have well realized them directly; then,
meditation and mantra recitation were clearly and fully revealed.2

23 The unborn expanse of phenomena, the Victor’s sole spouse, ornaments,

directions, the Victor himself: that will be seen as spatial figures.

24 Inanimate and animate, support and supported: as the deity’s intrinsic

being has entered oneself, mantra recitation at the tip of the nose.3

25 Once offered oblations, an average person, meditating on luminosity,

mixes consecrations, etc., path and commitments with the fruit.

26 Self-initiation, consecrations, and guru worship: to mend violations, the

[hundred syllable] recitation of Vajrasattva as a stabilizing practice.

27 King’s, ministers’ and people’s practices: as a habit in breaks, the

[seven] yogas will be done―eating, sleeping, moving, washing, etc.

28 Beyond notions: if one has really thought for six months, once seen the
marks of accomplishment, he abides in the play of experience.

1
Line 20: reference to the male person related to the father-consort (yab).
2
Lines 22–23: reference to the ‘king’ and ‘ministers’ meditations in sequence
related to the mother-consort (yum dang ’brel ba rgyal blon rim pa bzhin bsgom
pa, l. 22); out of the thirteen yogas in the ‘king’ practices on the unique goddess
(devī) as immutable dharmatā, (1) meditation on the ‘immeasurables’
(apramāṇa), above referred to as Brahmā’s four abodes, (2) union with the guru
(guruyoga), (3) deity meditation, (4) purifying beings (’gro), support (rten) and
path (lam), (5) cultivating the ‘hero’ (vīra), i.e. the ḍāka, (6) adamantine recitation
(vajrajāpa); reference to the ‘king’ meditations connected with the unique goddess
(rgyal po’i lha mo gcig) and the fifteen deities (lha mo bco lnga, l. 23).
3
Line 24: reference to the visualization of white and red seminal drops (thig le
dkar dmar la dmigs) before the mantra recitation.

23
 / thub pa’i bstan pa rgyas mdzad dngos grub mthar phyin zab dang rgya bD 6a
che gnyis med dam tshig kun gyi gzhi || 29

bag yod bsgom zhing brten dang gsang ba mi bsag mi ’bral bza’ bsrung
mchog gyur thub pas rab tu gsungs || 30

bslab pa gsum dang rgyu ’bras zhen med dbang sogs ’bras bu rgyud
gzhan las gsungs rang sems brtan pas bsrung || 31

sku gsum la brten ting ’dzin gsum gyis rgya cher rab gsal / gzhi lam bD 6b
’bras bu lta ba mtshon par gyis || 32

2.2.2.1.1 rnal ’byor srog rtsol sangs rgyas mnga’ bdag / g.yon dang g.yas su rim C 88a
pa ji bzhin rgyu ba nges pa ste || 33

mnyam par bzhag pas ’jug pa’i rlung nyid bum pa can du byas nas brtan
pa’i go ’phang so sor thob || 34

/ rlung gi sbyor ba ’di nyid mi shes las dang las min mi ’grub rlung rig gD 3a
pas ni ’bras bu ster || 35

bsdams pas tshe dang bzlas pa’i rim pa goms pas dge dang / mi dge ’chi bD 7a
bzlog rlung rig pas ni shes || 36

dbye dang byed las chos mtshungs rgyu mtshan gdams pa’i sbyor ba’i
bskyed / rim goms pas mthun pa’i rkyen dang ldan || 37 Q 98a

• 29 phyin] bD gD : ’byin N Q D C • che] codd. : che ba dang gD • 30 brten]

codd. : rten gD • bsag] N Q gD : gsag bD : gsal D C • bza’] N Q D C : gza’ bD
: bzang gD • rab tu] codd. : om. bD • 31 brtan] bD gD : dran N Q D C • 32
rab] codd. : ra rab gD • ’bras bu] bD : ’bras bus codd. • 33 mnga’] bD gD :
lnga N Q D : klu C • rgyu ba] bD gD : rgyu ma N Q D C • 34 bzhag] N Q bD
gD : gzhag D C • brtan] codd. : brten bD • 35 ba ’di nyid] bD gD : ba de nyid
las dang D C : med nyid N Q • shes] D C bD gD : shes pa N Q • mi ’grub] bD
gD : ’grub N Q D C • rlung] bD gD : om. N Q D C • rig] codd. : rigs bD • 36
bsdams pas] bD : bsdams pa N Q D C : gdams pas gD • 37 dbye dang byed]
bD : dbye dang phyed N Q D C : bya dang byed gD • rgyu] Q bD gD : rgyun N
D C • gdams] bD gD : bsdam N Q D C • sbyor ba’i] N Q D C : sbyor ba bD
gD • goms] codd. : gom bD

24
29 The teaching of the Sage is made increase; powers are complete;
profound, vast and non-dual, it is the basis of all commitments.1

30 The supreme sage spoke thoroughly of carefulness, meditation, reliance,

secret, non-accumulation, non-deprivation, food, and protection.

31 Three trainings, cause and fruit, non-attachment, consecrations, etc.: the

fruit, other tantras say, is protected by relying on thinking in itself. 2

32 With three ecstatic concentrations based on the three bodies, it is very

clear in detail; ground, path and fruit: the view is to be indicated.

33 Yoga is breath-control; the buddhas, its lords. The circulation [of 2.2.2.1.1
energy] is specified as a progression on the left and the right.3

34 In meditative equipoise, once practised in the vase breathing technique

[on] the entering vital air, distinct levels of stability are mastered.

35 Ignoring this very practice on vital air, neither acts nor non-acts are
produced: it is the awareness of vital air that brings forth the fruit.

36 By control, longevity; cultivating the recitation stage, virtue, sin, and

death are blocked: it is by the awareness of vital air that it is known.

37 Cultivating the generation stage which joins instructions [on] species,

functions, resemblances, and causes is under favorable conditions.

1
Line 29: the gloss in bD describes what follows as an outlined presentation of the
four consecrations connected together, the observances, what is pointed out as the
main focus, and the wish-fulfilling gem (dbang bzhi dang thun mong du ’brel pa
bsrung bya gtso bor ston pa yid bzhin nor bu la mdor bstan pa).
2
Line 31: reference to the inseparability of the three vows (sdom gsum ’bral med),
viz. the vows of individual liberation (so thar), the bodhisattva vows (byang sems
kyi sdom pa), and the mantra commitment (gsang sngags kyi dam tshig).
3
Lines 33–43: caṇḍālī (gtum mo bde drod ngo sprod bston pa).

25
 gsang spyod la gnas sdug bsngal bzod pas lus gnad gsum ldan dmigs pa
bzhi la sbyor ba’i skyon bsal te || 38

steng ’og bar du ’bugs pa’i sbyor ba li khri’i tshul du sgo gsum / sbyang bD 7b
bar bya phyir nges par rol || 39

rdo rje’i bzlas pa yig ’bru gsum la goms shing sangs rgyas lnga la kha
dog so sor bslab par bya || 40

’byung ba lnga yi rlung zin pas ni du ba smig rgyu me khyer mar me

sprin med nam mkha’ ’byung || 41

brtan pa’i rtags su zla zer nyi zer glog gi zer dang ’ja’ tshon nyi zla
bsres pa dngos su mthong || 42

spyod lam dang ni sbyor ba / mkhas pas dug sogs / gzhom dang ’chi ba bD 8a N
brtag pa la sogs sna tshogs bsgyur || 43 87b

rtsa dang rlung dang thig le ’dres pas bde gsal mi rtog rgyun mi ’chad
pa’i rgyal por ’gyur ro kye || 44

2.2.2.1.2 rim pa ’di nyid ’phel bar bya phyir snang dmigs dngos po sgyu mar
bsam la dben pa’i gnas su ni || 45

• 38 bzod pas] bD gD : bzod pa N Q D C • gsum] codd. : bdun bD • bzhi la]

codd. : bzhi las gD • 39 bar du] bD gD : bar dang N Q D C • khri’i] codd. : ri
gD • sbyang bar] N Q gD : sbyong ba bD : spyod par D C • 41 smig] codd. :
mig bD • med] codd. : led gD • 42 nyi] codd. : dang ni nyi bD • zla] codd. : zlas
gD • 43 gzhom] codd. : bzhom bD • brtag] D C bD gD : rtag N Q • pa la sogs]
gD : pa bD : par N Q D C • bsgyur] N Q D C : dag tu sgyur bD : rgyur gD •
44 ’dres] codd. : bsres bD • ’chad pa’i] codd. : ’chad par gD • rgyal por]
codd. : rgyal po bD

26
38 Abiding in secret practices, patient in suffering, endowed with the three
postures, the faults of the practice on the four supports are removed.1

39 Above, below and in between, the practice of making [channels]

hollow: the three gates will be refined as if cinnabar, then do enjoy.2

40 Cultivating the three seed syllables in the adamantine recitation, one has
to train himself in the distinct colours for the five Buddhas. 3

41 As the vital air of the five elements comes under control, [signs like]
smoke, mirages, fireflies, lamps, and cloudless sky will appear.

42 As signs of stability, moonbeams, sunbeams, flashes of lightning,

rainbows, mixed sun and moon will be directly seen.

43 An expert in the ways of action and preparations, eliminating poisons

and the like, inquiring into death, and so forth, will transform all.

44 By mixing energy channels, vital air, and seminal drops, one will
become the king of perpetual bliss, clarity and nonconception. 4

45 To further a progression like this, appearances, mental supports [and] 2.2.2.1.2

given things will be conceived as illusions, but in a secluded place. 5

1
Line 38: reference to the four kind of mental support (dmigs pa) in śamatha (zhi
gnas) meditation (Lhalungpa 1986: 40–42, 427 n. 32).
2
Line 39: reference to three means for igniting (sbar thabs gsum) via three gates
(sgo gsum), either gross (kāya, vāk and citta), or subtle (nāḍīs, prāṇas, and bindus).
3
Line 40: reference to the adamantine recitation (rdo rje’i bzlas pa : vajrajāpa) of
OṂ, Ā, HŪṂ; in bD, the gloss on the five mūlavāyus―associated with a buddha
(not mentioned), a colour, and an element―is incomplete and slightly different
from what we read in lHa btsun’s mKhas grub mnyam med dpal nā ro pa’i rnam
par thar pa dri med legs bshad bde chen ’brug sgra (ξ1, Guenther 1963b: 56, 254–
55): (1) red wind of the fire element moving upwards (udāna), (2) white wind of
water moving downwards (apāna), (3) yellow wind of earth moving in front
(samāna), (4) blue wind of air moving crosswise (me rlung dmar po gyen la chu
rlung dkar po ’thur la sa rlung ser po thad ka rlung gi rlung sngon po ’khred la
rgyu’o).
4
Line 44: reference to mahāmudrā (rang grol phyag rgya chen po’i gnad ni).
5
Lines 45–48: māyākāya (sgyu lus chos brgyad rang grol bstan no).

27
 rdo rje sems dpa’ mtshan / dpes spras pa’i gzugs brnyan la ni rab tu D 87b
dmigs la dngos po chu zla ltar || 46

bcu gnyis sgyu ma’i dpe / yis mtshon te mnyam rjes la ni chos brgyad bD 8b
las ’das mkha’ bzhin snyoms par ’gyur || 47

de ltar shes pas mi bya ba med sngags zlos bsrung sogs mi dgos dge
slong sogs la phyag mi bya || 48

2.2.2.1.3 ’di dang mtshan dus bsre zhing sbyang dang goms pas gyen du ’phangs
te bde gshegs bltas la chos sogs mnyan || 49

2.2.2.1.4 rmi lam med dus gnad dang ldan pas ’dod chags la / sogs brgyad cu bD 9a
’gags nas snang ba gsum ’das te || 50

2.2.2.1.5 rgyun chad med pa’i ’od / gsal chen pos sa bcur gyur pa lam ma bgrod / gD 3b
na rnam shes gong du ’pho || 51 C 88b

2.2.2.1.6 sna tshogs don chen mthong nas shes pa spo ste rim pa gnyis ldan ’jug
phyir gzhan gyis mi ’gyur ro || 52

2.2.2.2 chags dang chags bral ’di ma shes par gzhan ni don / med dus gsum Q 98b
sangs rgyas bgrod pa gcig pa’i lam || 53

/ ri bong rgyug dang zla ba chu ’dzin dus dang ’brel ba bslab bcas sangs bD 9b
rgyas dgongs pa mi shes phyir || 54

• 46 dmigs la] codd. : dmigs pa bD • 47 snyoms] D C bD gD : snyogs N Q •

’gyur] codd. : ’jug gD • 48 zlos bsrung] N Q gD : zlos srung D C : bzlos
bsrung bD • 49 ’di] codd. : nyin gD • sbyang] codd. : sbyangs bD • bltas] codd.
: ltas bD • mnyan] codd. : nyan bD • 50 ’gags] codd. : ’gag gD • 51 chad med]
codd. : mi ’chad gD • ma bgrod] bD gD : bgrod N Q D C • na] bD gD : na ni
N Q D C • gong] codd. : gang gD • ’pho] codd. : ’gro gD • 52 spo] N Q D C :
po bD : spong gD • gzhan gyis] codd. : gzhan gyi gD • 53 ma shes] codd. : mi
shes bD • ni] codd. : gyi bD • 54 ri bong] D C bD gD : ro bor N Q • rgyug] bD
gD : brgyug N Q D C

28
46 As Vajrasattva is intensively contemplated in an image bedecked with
marks and signs, the given thing is like the moon in water.

47 Illustrated by twelve analogies of illusion, during equipoise and after it,

beyond the eight wordly conditions, one will be balanced like space.

48 Knowing like that, there is nothing to refrain from, no point in mantra

repetition, protections, etc., nor has one to bow down to monks, etc.

49 Mixing it with night-time, one will train and meditate; having propelled 2.2.2.1.3
up and seen the Sugatas, he will listen to the doctrine, and so forth.1

50 Endowed with the essentials on dreamless time, once blocked the 2.2.2.1.4
eighty, to begin with passion, one is beyond the three appearances. 2

51 What constitutes the ten stages through constant great luminosity, the 2.2.2.1.5
path; if with no gradual progress, consciousness is ejected upwards.3

52 Once seen all kinds [of corpses] with great benefit, cognitive capacity 2.2.2.1.6
will shift and enter on the basis of both stages; after others will not.4

53 Ignoring sexual arousal and beyond it, there is no benefit for the other: it 2.2.2.2
is the unique path that the buddhas of the three times tread on.5

54 Trained in combining the running hare [of the full moon] with the time
of the moon and clouds, since the buddhas’ intention is not known,

1
Line 49: svapna cleansing delusion (rmi lam ’khrul pa rang sangs).
2
Line 50: prabhāsvara; the eighty conceptions (rtog pa brgyad cu), forty
associated with passion (rāga), thirty-three with hatred (dveṣa), and seven with
delusion (moha); reference to the three experiences of appearance, increase and
attainment (snang ba dang mched pa thob pa).
3
Line 51: saṃkrānti cutting deviations (’pho bas gol sa gcod pa).
4
Line 52: parakāyapraveśa, as one’s bodily support becomes weak, one enters
into another’s dead body (rten dman par ’gyur na gzhan gyi grong du ’jug pa).
5
Lines 53–62: mahāsukha, or the lower door (’og sgo), in connection with the
prajñājñānābhiṣeka; reference to the great virtue connected with the three
consecrations (dbang gsum dang ’brel ba’i dge ba chen po ni, l. 53).

29
sgo gsum gnad kyis sbyang bar bya zhing ngal na sna rtser bltas la nges
shes skyes nas chen por blta || 55

dang po’i las kyis yid ’ong la brten goms pas sngags las zhing dang lhan
cig skyes sogs rtsa bsnyen bya || 56

cig car mgon po bsgoms nas mthar gnas rdo rje’i bzlas pa rtsa la mkhas
pas pad ma’i skyon bzhi / bsal || 57 bD 10a

bde ba’i lam drangs ye shes mtshon pa mar la ’du ba rgyu ’bras shes nas
shes bya’i dkyil / ’khor blta || 58 N 88a

thur sel gcud nas glang chen seng ge rma bya ’dren dang bya rgod stag
mos snang dmigs bde bar ’char || 59

sbyor ba dwangs ma rlung dang mnyam zhing rig mas bde ba lus la
spros nas rtsa mdud ’grol bar bya || 60

bde ba’i nyams skyes tshogs / drug kun la ro mnyam lugs las ’byung bD 10b
dang bzlog pas dga’ bzhi mtshon par bya || 61

dga’ ba gsum dang dpe don bsres nas rgyu tshogs gzung ’dzin chos nyid
goms nas rtsol med ’bras bu ’char || 62

• 55 sbyang bar] bD gD : sbyang ba N Q D C • sna] codd. : snad gD • bltas]

codd. : ltas bD • 56 las kyis] codd. : las kyi bD • goms pas] codd. : gom pa bD
• sngags las] codd. : sngags las skyes dang bD • 57 cig] N Q D C : gcig bD gD
• mthar] bD gD : mtha’ N Q D C • mkhas pas] codd. : mkhas pa gD • 58
drangs] bD gD : drang N Q D C • ye shes] codd. : ye shes ngo sprod bD • mar
la] bD gD : mar me N D C : mar ma Q • ’du ba] N Q D C : ’du bar gD : ’du
bD • ’bras] codd. : ’bras bu’i tshul bD • dkyil ’khor] codd. : dal bD • 59 gcud]
gD : bcud N Q D C : bcad bD • ’dren] codd. : mgrin bD • stag mos] bD gD :
stag mo N Q D C • 60 sbyor ba] codd. : sbyor bar gD • dwangs ma] em. :
dwangs mar gD : dangs ma codd. • rig mas] codd. : rig ma’i gD • mdud] D C
bD gD : ’dud N Q • 61 bde ba’i] bD gD : bde ba N Q D C • tshogs] codd. :
chogs gD • kun la] codd. : kun la nyams kyi bD • 62 bsres nas] codd. : bsres la
bD • goms nas] codd. : goms na bD • ’bras bu] codd. : ’bras bur bD

30
55 One will purify through the essentials [of] the three gates; when tired,
once confident in staring at the tip of the nose, he will see [it] as big.

56 In preliminaries, familiar with relying on a pretty one, [be she] from

spells, fields, co-emergent, etc., the root worship will be performed.1

57 Simultaneously, once meditated on the lord, the adamantine recitation in

a row: an expert at channels will dispel the four faults of the lotus.2

58 Having guided to bliss, she is styled gnosis; gathering [her] at last is

known as cause and fruit; then, the maṇḍala to know will be viewed.

59 Once twisted the downward air, elephant, lion and peacock guide it; by
vulture and tigress, appearances and mental supports arise as bliss.3

60 [As to] sexual union, semen equals vital air: thanks to the ritual consort,
bliss has permeated the body; then, the channel knots will be untied.4

61 The experience of bliss is born: by arising and turning back in the way
of the same flavour in all six senses, the four joys will be illustrated.

62 Once mixed the three joys with analogies, familiar with causal complex,
object-subject and being of phenomena, the fruit comes forth easily.

1
Line 56: reference to three kinds of yoginīs, namely, the one arisen from mantras
(sngags las skyes), the one from buddha fields (zhing skyes), and the one co-
emergent (lhan skyes).
2
Line 57: reference to the ‘lotus,’ that is the female genitals, a synecdoche (pars
pro toto) for the female ritual consort, and her four possible faults, to begin with
her continuous arguing (rtag tu bsher ba la sogs pa’i skyon bzhi).
3
Line 59: reference to the essentials about the postures of the body (lus gnad bzhi
dang ldan pa gnad): the ‘elephant’ to the right, the ‘lion’ to the left, and the
‘peacock’ in the middle, as well as the ‘vulture’, i.e. ablutions, and the ‘tigress’ as
ejecting, and so forth.
4
Line 60: reference to the keeper of the practice who looks at appearance as
meaning the dharmakāya (spyod lam gyi so pas snang ba chos sku’i don lta ba ni).

31
2.2.2.3 ye shes gsal byed dbang gi ’bras bu rdo rje’i lus la ’khor lo mdud pa
spyi bor ’grol ba’i gnas || 63

sgo dgu ’gags nas / sgo bzhi thim pa gnyis kyis rnam grol / ye shes lus bD 11a
can sgra brnyan lta bu bral || 64 D 88a

mig sogs stong dang bdud bzhi grol ba chos nyid la mkhas gsum po gcig
gyur ye shes rgyun chad med || 65

gzhi lam ’bras bu gcig gyur bde chen dngos po ro mnyam yi ge bzhi don
’bras bu / mngon du ’gyur || 66 gD 4a

2.2.2.4 mthar ma skyol na / nye bar spyod pa lus ldan bzhi dang nges shes bD 11b
brtags te ngo sprod shes par bya || 67

skye shi’i bar do shes pa snga phyi gnyid dus dran mtshams ’chi ba’i
dus su phra rags thim nas ni || 68

’od gsal chen po de ma rtogs na bla ma sogs kyi skyel bsu nyin mtshams
rlung gsum / bcings pa’i phyir || 69 C 89a

/ yon tan rdzogs pa’i bar dor longs sku yon tan bdun ldan de ma brtan na Q 99a
dug gsum las gyur pa’i || 70

rtog / par bcas la dbang dus nyams dang lha sogs sgyu ma zung du ’jug bD 12a
pa slob dang mi slob pa || 71

• 63 ’bras bu] codd. : ’bras bur gD • rdo rje’i] bD gD : rdo rje N Q D C •

’khor lo] N Q D C : ’khor lor gD : ’khor lo’i bD • 64 gnyis kyis] em. : gnyis kyi
bD gD : nyid kyis N Q D C • lta bu] N Q D C : lta bur bD gD • 65 gsum po]
bD gD : gsum pa N Q D C • 67 lus ldan] codd. : lus lhan gD • bzhi] N bD gD :
gzhi Q D C • brtags] bD gD : rtags N Q D C • 68 shi’i] N Q D C : shi bD gD •
phyi] codd. : phyir gD • gnyid dus] N Q bD ex KT 105 : gnyis dus D C : nyid
du gD • dus su] bD gD : dus dran N Q D C • 69 sogs kyi] codd. : sogs kyis bD
• skyel] codd. : bskyel C • bsu] gD : bsus Q D C bD : ba sus N • nyin] bD : nyid
codd. • bcings pa’i] N Q D C : bcing ba’i bD gD • 70 rdzogs pa’i] bD : rdzogs
par codd. • bar dor] bD gD : bar do N Q D C • bdun] D C bD gD : om. N Q •
71 ’jug pa] codd. : ’jug pas bD

32
63 Clarifying gnosis as the fruit of consecrations: cakras and knots in the 2.2.2.3
adamantine body; at the crown of the head, the abode of liberation. 1

64 Once blocked the nine gates, the four gates merge; thorough liberation
is via the two ones: gnosis is beyond the echo-like living beings.

65 Eyes, and so forth are void, and liberated from the four demons; expert
in the being of phenomena, the three become one, unceasing gnosis.

66 Ground, path and fruit become one; great bliss, given thing, same
flavour, four syllables and their meaning will be actualized as fruit.

67 When at the end, the practice in the vicinity: examining the embodied 2.2.2.4
beings’ four [kinds] and certainties, an introduction is to be known.2

68 Cognition of the interval [from] birth [to] death; recollecting partition of

the sleep time in sequence; at death, subtle and coarse merge. Then,

69 If that great luminosity is not realized [at death, it is] due to the bonds in
the three, involvement of the guru, etc., day partition, and vital air.

70 In the intermediate state completing the qualities, if the sambhogakāya

with its seven qualities is unstable, resulting from the three poisons

71 [Are] the notions: to settle [them], the [third] consecration experiences,

deities, etc., illusion, union, as a disciple and no longer a disciple.

1
Lines 63–66: mahāmudrā related to the śabdābhiṣeka (tshig dbang dang ’brel);
the nine gates of the body (sgom byed longs spyod rdzogs pa’i sku’i bya cha), the
four gates of speech (ngag gi bya ba gsung gi), and the two of mind (yid kyi bya
ba thugs kyi sgo, l. 64); the four demons (catvāro mārāḥ), viz. skandhamāra,
kleśamāra, devaputramāra, and mṛtyumāra; reference to the three nāḍīs, the
bodhicitta, etc. (rtsa gsum byang sems la sogs pa, l. 65).
2
Lines 67–78: antarābhava; on the basis of TDKP 8, the reference to the four
kinds of ‘those with a body’ (lus ldan : śarīravat, TSD s.v.) is possibly in the sense
of ‘individuals’ (gang zag bzhi : catvāraḥ puḍgalāḥ, MVy 2968 s.v.), listed
according to their development, i.e. the fool, the common person, the scholar and
the ascetic respectively (MVy 2969–72, ll. 67–68); the three poisons (viṣatraya),
namely, passion (rāga), hatred (dveṣa), and delusion (moha, ll. 70, 73); reference
to the entering a womb (mngal du ’jug par ’gyur la, l. 71).

33
 bdun phrag re la brgyal bar ’gyur ba de ma khegs na skye ba sna tshogs
sprul skur nying mtshams sbyar || 72

bar do gsum la ’dod chags la sogs dug gsum shes pa zag med ’od gsal
sgyu mar bsres la bsgom || 73

’di don rim pas ’khor ba dang ni mya ngan ’das rgyal gnyis med zung
’jug phyag rgya chen por ’gyur || 74

/ dbang dang dam tshig ’brel bar shes pa gdod nas dag pa rkyen gyis bD 12b
bskur tshul nyams su blang dang / rtogs || 75 N 88b

bum sogs dam tshig mnyam gzhag rjes spyod mi ’bral bza’ bsrung spros
bcas spros med yan lag bshags bya nyid || 76

dbang dus lta sogs mtshon par bya la bdud rigs ngos bzung zil gyis
mnan nas bsgom dang rtags su ’brel || 77

tha ma / ’bring dang rab dang mchog gyur ’jug sgo shes pas sgom la bD 13a
sbyar te gang dang gang la sogs || 78

2.2.2.5.1 mchog gi dngos grub tshe ’dir ’dod pas dus dang ’brel bar spyod pa
–2
byas nas gol sa gcad par bya || 79

bya spyod la sogs tshogs su bsgyur la phrin las byed pa rab gnas sbyin
sreg rnam bzhis ’dod dgur bsgyur || 80

• 72 re] codd. : reg bD • khegs] codd. : kheg bD • skur] bD : skus N Q D C :

sku gD • mtshams] codd. : ’tshams bD • sbyar] N Q D C : sbyor bD gD • 73
dug] bD gD : dus N Q D C • sgyu mar] codd. : sgyu lus bD • 74 rim pas] N Q
D C : rim par bD : rim pa gD • mya ngan] codd. : myang bD • ’das] N Q D C :
’das las bD gD • rgyal] codd. : rgyal ba gD • 75 rkyen gyis] N Q bD gD :
rkyen gyi D C • bskur] D C bD gD : skur N Q • blang] N Q bD gD : blangs D
C • 76 bza’] codd. : gza’ bD • 77 lta sogs] codd. : lha tshogs bD • bya] codd :
byas gD • bsgom] N Q D C : sgom gD : bsgom pa bD • su ’brel] codd. : dang
sbrel bD • 78 sgom] N Q D C : bsgom bD : bsgoms gD • 79 ’dod pas] codd. :
’dod pa gD • gcad] D C : bcad N Q gD : spyad bD • 80 bya] N Q D C : bya
dang bD gD • la sogs] N Q D C : sogs gD : om. bD • sreg] codd. : bsreg N •
rnam] D C gD : rnams bD : rnam pa N Q

34
72 Every seven days one falls unconscious; if that has not been blocked, all
kinds of birth: he will be reborn into a nirmāṇakāya.

73 In the three intermediate states, knowing the three poisons, passion, and
so on, one will meditate on pure luminosity mixed with illusion. 1

74 The meaning [of] this will gradually develop into the Victors’ non-
duality [of] saṃsāra and nirvāṇa, [into] the union, the great seal.

75 Able to join commitments with consecrations, due to primordial purity,

the ways of conferring [them] will be practised and understood.

76 Jar, etc., commitments, meditations, and post-practices are inseparable;

food and protections are complex, but to be split into simple parts.

77 As to view, etc., to be pointed out in the consecrations, once recognized

and outshone the demons, the meditation is connected with signs.

78 Finally, medium, superior, and supreme: knowing the gates to enter,

combining them in meditation, such and such [sign], etc., will be.

79 Desiring the sublime perfection in this life, having done the practices 2.2.2.5.1
–2
related to the occasion, deviations will be cut.2

80 To change acts, etc. into hoards of merit, the four, activities, procedures,
sanctifications and fire offerings will do according to one’s will. 3

1
Line 73: the three intermediate states, viz. the antarābhava between birth and
death (skye shi), the one of dream (rmi lam) between falling asleep and
awakening, and the one of becoming (srid pa’i bar do) between death and rebirth.
2
Lines 79–100: the guhyamantramārga.
3
The enlightened activities (phrin las : karman, kārya, samudācāra) are rituals
traditionally arranged in four on the basis of a specific goal; namely, ‘pacifying’
(zhi ba : śāntika), ‘increasing’ (rgyas pa : puṣṭika), ‘magnetizing’ (dbang ba :
vaśīkaraṇa), and ‘subjugating’ (drag po : abhicāraka). In like manner, we can
classify four different officiants of the rite (byed pa : kartṛ), four sanctification
liturgies of the deity’s image (rab gnas : pratiṣṭhā), and four fire offerings (sbyin
sreg : homa).

35
’khor lo bzhi la sku bzhir yan lag bdun ldan rdo rje sems dpa’ sgo gsum
ngo sprod mtshan dpes spras || 81

/ rgyud rnams snying phyung man ngag bcud bsdus lam gyi rim pa bde / bD 13b
gshegs kun thugs yid bzhin nor bu / nyid || 82 gD 4b D
88b
mi mthun phyogs las rgyal bar bya phyir ’jug pa’i tshul dang zhugs pa’i
’bras bu gsal ba’i thabs nyid do || 83

lus la go gyon ngag gis g.yul sprad sems kyis mtshon bsnun sgo gsum
khrus bcud rlung dang ’khor lo bskor || 84

rtsa ba drug la yan lag so dgu nad / la sman dpyad bar chad srung ’khor / Q 99b
gnad bral gegs bsal to || 85 bD 14a

sa la sogs pa’i ro bzhi ngos bzung ’khor lo bzhi yis ro bzhi bsnyams la
zhi gnas phyogs la ni || 86

thabs dang ldan pas pi / wang sgra sogs rtsa rlung la ni shes rab sku C 89b
gsum mthun sbyor rdzas sogs lnga || 87

zin dang ma zin legs par shes nas lus kyi gnad la nyi ma zla sogs brdzis
nas rdul sprugs byed || 88

’byung / bzhi’i rlung la lte ba la sogs stong ra bcas nas na tsha bogs ’don bD 14b
’gags ’khyims la sogs bsal || 89

• 81 mtshan] N Q C bD : mtshon gD : mchan D • 84 la] codd. : om. bD • gis]

codd. : gi bD • sprad] codd. : sprod gD • kyis] codd. : kyi bD • sgo gsum] bD :
sku gsung gD : sku gsum N Q D C • 85 dgu] N Q D C : dgus bD gD • dpyad
bar] codd. : om. bD • srung] D C gD : bsrung N Q bD • gegs] N bD gD : gags
Q D C • to] codd. : te gD • 86 bzung] N Q bD gD : gzung D C • bzhi yis] codd.
: bzhi yi bD • bsnyams] N Q D C : mnyam bD gD • 87 ldan pas] codd. : ldan
pa gD • pi wang] codd. : pi waṃ bD • sogs] codd. : sgrogs bD • rdzas] codd. :
rdzes gD • 88 byed] codd. : bya bD • 89 ’gags bD gD : gags N Q : gsal D C •
’khyims] N Q D C : ’khyil gD : khyim bD • bsal] codd. : gsal bD

36
81 As to the four cakras, with the seven limbs for the four bodies, Vajra-
sattva is adorned with marks and signs pointing out the three gates.1

82 Having collated instructions drawn [from] the tantras, the progression

on the path is indeed the wish-fulfilling gem of all Sugatas’ mind.

83 To win over unfavorable conditions, the way of entering and the fruit of
having entered are indeed means of clarity.

84 Armouring in the body, doing battle with speech, thrusting with mind,
the three gates are cleansed: essences, vital air and whirling cakras.

85 Six basic and thirty-nine ancillary ones are a cure for disease, an amulet
against dangers removing the obstacle [due to] lack of focal points.

86 The four flavours of earth, and so on, have been identified; equalizing
the four flavours through the four cakras, in the case of quiescence,

87 Having means, the lute sound, etc.; as to channels and winds, insight
and three bodies in harmony, the five substances, and the rest.

88 Once known animate and inanimate well, as to the essentials of the body
posture, having trampled on sun, moon, etc., one stirs dust up.

89 As to the winds of the four elements, once made navel, etc., a hollow
interior, one will improve from illness and remove obstructions.

1
Lines 81–87: the four cakras (nirmāṇa-, dharma-, sambhoga-, mahāsukhacakra),
consistent with the four bodies, nirmāṇa-, dharma-, sambhoga- and mahāsukha-
kāya, mentioned in TDKP 31; the seven limbs of devotion, viz. prostration,
offering, confession, rejoicing in the others’ virtue, requesting to turn the wheel of
dharma, requesting not to pass into nirvāṇa, and dedication of merit (l. 81);
reference to the miraculous rotations (’khrul ’khor : yantra), six basic and thirty-
nine supplementary ones (l. 85); the four flavours of four elements, earth (kṣoṇī :
sa), water (jala : chu), fire (huta : byin za) and wind (mahāvāyu : rlung chen),
mentioned in HVT I. viii 2, are imagined in the four cakras at the navel, heart,
throat and crown of the head (l. 86); reference to the five ambrosias (pañcāmṛta :
bdud rtsi lnga) and sacramental substances (samayadravya : dam tshig gi rdzas),
mentioned in HVT II. iii 38, i.e. meat of human, cow, elephant, horse, and dog
hinted in HVT I. xi 8; reference to alchemy (bcud len : rasāyana, l. 87).

37
 bcu pa’i rlung shes ting ’dzin rang grol sman pa lta bus brgyad po bsal
nas dngul chu ltar spyad bya || 90

dwangs ma bsgrubs na skyon rnams sel phyir bdag tu lta ba’i / bud shing N 89a
bsregs nas ’od gsal chos skur bkral || 91

’di don rim brgyud bla ma la brten / gus pas blang phyir byin rlabs lam bD 15a
khyer zhal nas snyan du brgyud || 92

mchog gi blo can brtse ba chen pos theg gzhan spangs la smin dang grol
ba rim pa gnyis la ’bad || 93

snod bcud la sogs gzhal yas khang dang phung po khams sogs lha ru
dag pas rgyal ba thams cad bsdu || 94

rdo rje’i lus la bde chen gnas pas pho nya la sogs spros dang spros med
’khor lo zung du ’jug || 95

rim pa ’di la mos pa brtan pas sprul pa mthong zhing skyon yon / dang bD 15b
bcas chung ngu yin phyir tshogs || 96

2.2.2.5.3 skad cig bzhi yis dga’ ba gsum son ’bring po’i drod de lhan cig skyes pa
dhū tī’i lam zhugs nas || 97

’jig rten las ’das brgya phrag bdun / po yon tan gyis spras gnas dang nye gD 5a
gnas nyi shu bzhi la sogs || 98

• 90 dngul bD gD : rngul N Q D C • spyad] N Q D C : sprad bD gD • 91

dwangs] gD : dangs codd. • bsgrubs] codd. : bsrubs bD • na] codd. : nas gD •
bdag tu lta ba’i] bD gD : bdag lta’i N Q D C • bkral] N Q D C : bsgral bD gD
• 92 brten] N Q D C : brtan bD : bsten gD • rlabs] codd. : brlabs bD • zhal] bD
: snyan codd. • 93 can] codd. : chen bD • brtse] codd. : rtse bD • spangs la]
codd. : spangs pa gD • ba rim] codd. : ba’i theg bD • 94 bsdu] codd. : bsdu
ba’o gD • 95 pas] bD gD : pa N Q D C • 96 sprul pa] D C bD gD : sprul N Q •
yin] N Q bD gD : om. D C • tshogs] N Q bD gD : tshogs pa D C • 97 dga’ ba]
codd. : dag pa bD • de] codd. : ste bD • 98 la sogs] N bD gD : sogs la Q D C

38
90 Knowing the vital air of the ten, the[ir] union is self-liberation: like a
physician removing the eight [faults], it will be enjoyed as mercury. 1

91 To remove faults when seminal essence is produced, once burnt the pyre
of self-oriented views, luminosity will spread as dharmakāya.

92 Its sense is based upon gurus in the lineal transmission: to receive it

devotedly, blessings are utilized; it is transmitted from mouth to ear.

93 One with sublime intellect, having abandoned other vehicles out of great
love, will be diligent in the two stages of ripening and liberation.

94 To begin with vessels and their contents, celestial abodes, aggregates,

elements, etc., are pure in the deity: all the Victors will be included. 2

95 As the great bliss abides in the adamantine body, the ritual consort, and
so on, complex and simple, are combined [with] the energy wheels.

96 Due to reinforced devotion to these stages, an emanation is seen: being a

youth with faults and qualities, it is the [path of] accumulation.

97 Through four moments, reached the three joys, that moderate heat is the 2.2.2.5.3
co-emergent [joy]: entered the path of the central energy channel, 3

98 Adorned with seven hundred supramundane qualities, the twenty-four

[sites, i.e.] seats, subsidiary seats, and so forth.

1
Line 90: reference to the five basic winds (rtsa ba’i rlung : mūlavāyu) and five
secondary ones (yan lag gi rlung : aṅgavāyu).
2
Lines 94–96: reference to the utpattikrama (l. 94), the utpannakrama (l. 95), and
the path of accumulation (tshogs lam, l. 96).
3
Lines 97–100: the condensed meaning of cleansing; the four moments, viz.
vicitra, vipāka, vimarda, and vilakṣaṇa; the four joys, i.e. ānanda, paramānanda,
viramānanda, and sahajānanda (l. 97; cf. HVT II.iii.4–9); the twenty-four sites,
i.e. four pīṭhas, four upapīṭhas, two kṣetras, two upakṣetras, two chandohas, two
upacchandohas, two melāpakas, two upamelāpakas, two śmaśānas, and two
upaśmaśānas (l. 98; cf. HVT I.vii 12–18; CST 50 21–23; Davidson 2002: 206–11;
English 2002: 273 xli; Gray 2007: 374–75).

39
 dwangs ma yas byon pul li sogs khyab rgyu ba mas brtan bde chen brtol
nas ma chags pad ma’i sa || 99

rab bkram chen po phrag bdun yon tan ye shes gsal byed chos sku’i
bdag / nyid rdo rje ’dzin par ’gyur || 100 bD 16a

3 ’khor lo sdom pa’i bskyed rdzogs la sogs / gting dpag dka’ ba gsal por / D 89a
rab phye snyan brgyud mkha’ ’gro’i gsang || 101 Q 100a

dri med bsags pa’i dge ba des ni sa gsum gnas pa rdo rje ’dzin pa’i go
’phang thob par shog || 102

yid bzhin nor bu zhes bya ba mkha’ ’gro ma’i gsang tshig rdzogs so || ||

rtsibs kyi rgya mdud dang bcas pa nā ro paṇ ḍi ta’i zhal snga nas dang lo
tsā ba mar pa chos kyi blo gros kyis pu la ha rir bsgyur ba’o ||

shu bhaṃ | mang ga laṃ | bha wan tu || ||

• 99 dwangs] gD : dangs codd. • pul] D C gD : pu N Q bD • brtan] N Q bD gD

: brten D C • 101 brgyud] D C bD gD : rgyud N Q • col. mkha’ ’gro ma’i]
codd. : mkha’ ’gro’i bD • tshig] codd. : tshig til li pas bkod pa gD • rtsibs]
codd. : gtsigs gD • nā ro → nas dang lo tsā ba] gD : nā ro → nas lo tsa ba bD
: om. N Q D C • pu la] codd. : pu ṣpa gD • rir] codd. : ri’i gnas su gD • shu
bhaṃ | mang ga laṃ | bha wan tu] bD : om. codd.

40
99 Semen came from above, filled Pullīramalaya, etc., roamed, stabilized
from below; at the great bliss [wheel], the lotus level of no passion.1

100 The myriad qualities, radiant gnosis as the very nature of dharmakāya:
[one] will be the holder of indestructible reality.

101 Cakrasaṃvara’s generation, completion, and so on, hard to fathom, has 3

been clearly analysed: the aural transmission is the ḍāka’s secret.2

102 Thanks to those amassed undefiled virtues, may the one who abides the
three planes attain the status of holder of indestructible reality!

The ḍākinīs’ secret pronouncement called wish-fulfilling gem is

completed.

[Heard] from the mouth of the scholar Nāropā, endowed with spoked
knots, and translated by the translator Mar pa Chos kyi blo gros at
Phullahari.
shubhaṃ | maṅgalaṃ | bhavantu

1
Line 99: reference to the yogin’s experience at the energy wheel of the great bliss
at the crown of the head, or mahāsukhacakra (bde chen gyi ’khor lo),
corresponding to the twelfth spiritual level (bhūmi), or lotus beyond sexual arousal
(sa bcu gnyis pa ma chags can gyi pad ma’i sa).
2
Lines 101–102: sealing words (bka’ rgya).

41
 Abbreviations and Sigla
bD bDe mchog snyan brgyud
C Co ne xylograph bsTan ’gyur
cf. (confer) compare
codd. (codices) all other manuscripts / sources
col. colophon
D sDe dge xylograph bsTan ’gyur
em. (emendavi) I have emended
ex on the basis of
fig. figure
fol. / fols folio / folios
gD gDams ngag mdzod
HVT Hevajratantra (Snellgrove 1959)
i.t. (in textu) in the text itself
KT Karṇatantravajrayoginī, or °vajrapada (Ō. 4632, Tō. 2338)
l. / ll. line / lines
mKh mKha’ ’gro snyan brgyud
MVy Mahāvyutpatti
N sNar thang xylograph bsTan ’gyur
n. note
Ō. Ōtani Catalogue
om. (omisit) omitted
Q Peking Qianlong xylograph bsTan ’gyur
Skt Sanskrit
SUMKPC Tilopā’s Śrī-Saṃvaropadeśamukhakarṇaparamparācintāmaṇi
s.v. (sub voce) under the word
TBRC Tibetan Buddhist Resource Center, Cambridge, Ma.
TDKP Tillopādasya Dohākoṣapañjikā Sārārthapañjikā
Tib. Tibetan
tit. (titulus) title
Tō. Tōhoku Catalogue

Tibetan Sources
The sigla of the relevant hagiographic material are letters of the Greek
alphabet and correspond to those used in Torricelli 2019.

mKha’ ’gro snyan brgyud ― mKha’ ’gro snyan

brgyud kyi yig rnying

42
  Photostat: mKha’ ’gro sñan brgyud kyi yig rñiṅ. The ancient cycle of
practice focussing upon the Cakrasamvara Tantra according to an
oral transmission focussing upon the Cakrasamvara Tantra received
from Vajravarahi by Ras-chuṅ rDo-rje-grags. Reproduction of a copy
by the Bhutanese monk sMon lam Rab gsang from an earlier
manuscript belonging to the bDe chen Chos ’khor Chos mgon. 2 vols.
Darjeeling: Kargyud Sungrab Nyamso Khang 1982.
 TBRC W21141.
rGyal thang pa (hagiographic source η) ― rGyal thang pa bDe
chen rdo rje. bKa’ brgyud yid bzhin nor bu yi ’phreng ba.
 Photostat: Dkar brgyud gser ’phreṅ. A thirteenth century collection of
verse hagiographies of the succession of eminent masters of the
’Brug-pa Dkar-brgyud-pa tradition by Rgyal-thaṅ-pa Bde-chen-rdo-
rje. Reproduced from a rare manuscript from the library of the Hemis
Monastery by the 8th Khams-sprul Don-brgyud-ñi-ma. Tashijong,
Palampur: Sungrab Nyamso Gyunphel Parkhang 1973, pp. 16–57, 59–
135.
 TBRC W23436.
gDams ngag mdzod ― ’Jam mgon Kong
sprul Blo gros mtha’ yas. gDams ngag mdzod.
 Photostat: Gdams ṅag mdzod. A treasury of precious methods and
instructions of all of the major and minor Buddhist traditions of Tibet,
brought together and structured into a coherent system. Edited from a
set of the dPal-spungs prints and published at the order of H.H. Dingo
Chhentse Rimpoche. 18 vols. Paro: Lama Ngodrup and Sherab
Drimey 1979–1981.
 TBRC W20877.
bDe mchog snyan brgyud ― bDe mchog snyan
brgyud nor bu skor gsum.
 Photostat: Bde mchog sñan brgyud nor bu skor gsum. Collected
ancient instructions for the practice of the orally transmitted
teachings focussing upon Cakrasamvara by various masters of the
tradition. Arranged and edited by the Fourth ’Brug-chen Padma-
dkar-po (1527–1592). Reproduced from a manuscript collection from
Bhutan. 2 vols. Tashijong (Palampur, H.P.): Sungrab Nyamso
Gyunphel Parkhang, Tibetan Craft Community 1985.
 TBRC W23155.
rDo rje mdzes ’od (hagiographic source θ) ― rDo rje mdzes ’od.
bKa’ brgyud kyi rnam thar chen mo rin po che’i gter mdzod dgos ’dod ’byung
gnas.
 Photostat: bKa’ brgyud kyi rnam thar chen mo rin po che’i gter
mdzod dgos ’dod ’byuṅ gnas. A collection of lives of the successive

43
 masters in the transmission lineage of the ’Bri-guṅ Bka’-brgyud-pa
tradition in the Nepal-Tibet borderlands by Rdo-rje-mdzes-’od.
Reproduced from a rare manuscript from Limi Dzing Pegyeling. Bir,
Kangra: D. Tsondu Senghe 1985.
 TBRC W27600.
Byang chub bzang po ― rDo rje’i tshig rkang
gi bsdus don gab pa mngon byung. In Byang chub bzang po, ed. bDe mchog
mkha’ ’gro snyan brgyud, CHA.
 Photostat: Bde mchog mkha’ ’gro sñan rgyud (Ras chuṅ sñan rgyud).
A manuscript collection of orally transmitted precepts focussing upon
the tutelaries Cakrasamvara and Vajravārāhī, representing the yig-
cha compiled by Byaṅ-chub-bzaṅ-po. Reproduced from a rare
manuscript in the library of Apho Rimpoche. Vol. I. New Delhi 1973,
375–89.
 TBRC W24891.
Mahāvyutpatti ― Bye brag tu rtogs par
byed pa chen po. Ogiwara Unrai. 荻原雲來, ed. 1915. Bon-Wa daijiten
梵和大辭典. Tokyo. Rep. 1959. Tokyo: Sankibō. Revised ed. 1934–1974.
Tokyo: Suzuki Gakujutsu Zaidan.
Zhang Lo tsā ba ― Zhang Lo tsā ba Grub
pa dpal Byang chub ’od zer. Zhang lo’i thim yig. In Byang chub bzang po, ed.
bDe mchog mkha’ ’gro snyan brgyud, KA: Zhang lo’i thim yig.
 Photostat: Bde mchog mkha’ ’gro sñan rgyud (Ras chuṅ sñan rgyud).
A manuscript collection of orally transmitted precepts focussing upon
the tutelaries Cakrasamvara and Vajravārāhī, representing the yig-
cha compiled by Byaṅ-chub-bzaṅ-po. Reproduced from a rare
manuscript in the library of Apho Rimpoche. Vol. I. New Delhi 1973,
1–5.
 TBRC W24891.
lHa btsun (hagiographic source ξ1) ― lHa btsun Rin chen
rnam rgyal. mKhas grub mnyam med dpal Nā ro pa’i rnam par thar pa dri
med legs bshad bde chen ’brug sgra.
 Computer typesetting: rJe btsun Ti lo pa’i rnam mgur dang dpal Nā
ro pa’i rnam thar bsdus pa. Zi lin: mTsho sngon mi rigs dpe skrun
khang 1992, 55fll.
 TBRC W28882.

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