Tattva, vrata, caryā: On the Relationship of View and Practice in the First Chapter of Padmavajra’s Guhyasiddhi

Abstract

The religious worldview of the mantranaya (esoteric Mahāyāna or Vajrayāna) can arguably be seen as rooted in the perspective that reality (tattva) is to be self-experienced (svasamvedya) through contemplative practices, serving as both their means (upāya) and expression (caryā). The tantric path-model of Padmavajra’s Guhyasiddhi, an exegetical text in the Guhyasamāja tradition, supposedly enables individuals to rapidly realize reality, a state also referred to as mahāmudrā or other, within a single lifetime. This path-model describes a transformation leading to the revelation of ultimate realization leaving behind conventional means. These two levels correspond to two stages, the stage of arising (utpattikrama), serving as the foundation for the stage of the arisen (utpannakrama). While the first stage is like a supporting framework giving rise to the correct view, in the second stage, the practitioner cultivates the view that has arisen. The practices of the latter stage eventually become inseparable from the view itself, meaning they are practical expressions of the view exemplified in doctrines like unmattavrata and other forms of observances integral to the mahāmudrā doctrine. Thus, contemplative practices and the established worldview mutually inform each other in a reciprocal relationship. Simultaneously, this system of practice and view continues to influence and shape religious practices and rituals as they are transmitted, e.g., through teacher–disciple lineages (guruparaṃparā). In this paper, I will explore this relationship through the critical edition and annotated translation of Guhyasiddhi’s first chapter by Padmavajra (ca. late 8th and early 9th century), in which a clear exposition of the relationship in question is presented. My analysis of it, thus connecting the work to more general Buddhist concepts, follows a two-level framework, that is, the well-known two-fold system of conventional/implicit (a) and definitive/explicit (b), which can be seen as equivalent to utpatti- (a) and utpannakrama (b). The efficiency of promoted practices accords with the practitioner’s correct assessment of tattva which, following Padmavajra, is the basis for engagement in tantric practices per se. The first part provides the analysis, given in 1.1–1.5, of Padmavajra‘s system and is based on the second part, the annotated translation (2.1) and critical edition (2.2) of Padma-vajra’s Guhyasiddhi chapter one.

1. Analysis of Padmavajra’s View and Framework

“Enough with that, what is now the purpose of even more concepts (vikalpa)? Since the condition of reality (tattva) is not embodied in the śāstra(s) through utpattikrama[-practices], after having at first discerned the arrangement [of practices] for the sake of reality’s accomplishment by means of reality, one then should bring forth what is concealed[, i.e., the secrets] regarding meditation and so forth in accordance with reality. Then, one whose mind has been illuminated by tattva shall display tantric conduct (caryā). And following that, however, indeed the special observance (vrata) connected to the divine consort (vidyā) may be performed.”

(Guhyasiddhi 1.22–24)

A meaningful response to the question at the heart of this special issue regarding the relationship of contemplative practices and the established worldview in tantric Buddhism (although a single or unified form of tantric Buddhism does of course not exist) should first revolve around determining whether the practices shape the beliefs or vice versa. With this thought in mind, I will elaborate on the question of their relationship based on the first chapter of Padmavajra’s Guhyasiddhi (henceforth GS), titled “The Instruction on Vrata and Tattva, the Means for the Accomplishment of Vajrasattva” (vajrasattvasādhanavratatattvanirdeśa), a chapter that specifically addresses the relationship between contemplative practices and the established view in connection to the two kramas (utpatti- and utpannakrama, the two stages of tantric practice). The GS stands out as one of the earliest examples of the Buddhist tantric exegetical literature available, dating back to the late 8th or the earlier 9th century, and is regarded as the first exegetical work on the Guhyasamāja tradition.1 Although it is a seminal text that significantly contributes to our understanding of the development of Indian tantric traditions, belonging to a text cycle known as the “Seven Texts of Accomplishment” (Grub pa sde bdun), it is, of course, not representative for tantric Buddhism per se. The Grub pa sde bdun, with Padmavajra’s work traditionally considered the first, is associated with Uḍḍiyāna/Oḍ(ḍ)iyāna, considered the place where Guhyasamājatantra was first preached and believed by some to be the birthplace of tantric teachings in general (see, e.g., Tucci 1940, p. 2).2 Despite myths and uncertainties surrounding the location, formation, and transmission of these texts, the textual traditions linked to Uḍḍiyāna and the Grub pa sde bdun are undeniably crucial for understanding the origins and evolution of major Indo-Tibetan Mahāmudrā traditions.

Before presenting the edition and translation in Part 2, although the framework developed by Padmavajra in his GS largely speaks for itself, I will, following a general introduction to the topic (in Section 1.1), isolate and discuss three major points that particularly pertain to the relationship of view and practice. In Section 1.2, the term tattva (“reality”), which forms the conceptual foundation for Padmavajra’s presentation, will be explored. Then, in Section 1.3, a two-level hierarchy that is implied in the GS, corresponding to the two levels of tantric practice, namely, utpatti- and utpannakrama, will be addressed. These two aspects, I believe, can be seen as constituting the intellectual and doctrinal framework of Padmavajra’s GS. Based on them, in Section 1.4, the soteriological concept of vrata and caryā, a well-known yet little-studied tantric observance, will be paraphrased. In all these points, different notions, and layers of crucial terms such as tattva, upāya, etc., are explored. These layers and notions, prevalent throughout the GS’s first chapter, can be approached by breaking them down into a two-level framework: On the first level, the conventional or provisional one (≈utpattikrama), tattva is described as the basis on account of which practices can be correctly, i.e., effectively, applied (a). On the second level, the ultimate one (≈utpannakrama), tattva itself, through being personally experienced, is expressed by means of practices serving as a showcase precisely of one’s insight into reality (b). Despite the fact that a neat and straightforward two-level hierarchy can be extracted from the GS, a nuanced perspective is necessary as we navigate Padmavajra’s presentation, acknowledging that many sublevels and notions at play remain unexplored, exceeding the scope of this paper. Hence, this presentation (as summarized in subpoint five and the accompanying table) is merely a first analysis of Padmavajra’s path-model rather than a detailed study. It aims to explore the interplay of view and practice that this special issue endeavors to elucidate and to provide a theoretical framework that helps approach texts of this kind, as well as to understand some of the later developments that took place, e.g., in the Tibetan sphere, for which the textual tradition and milieu connected to Padmavajra and his contemporaries was highly influential. Likewise, I acknowledge that the GS’s relation to other important sources, by which the presentation given here could and should be enlarged and complemented (such as other texts included in or related to the Grub pa sde bdun corpus and yogatantras related to the Guhyasamājatantra,3 primarily the Jñānasiddhi and the Prajñopāyaviniścayasiddhi), has not been explored comprehensively, systematically, or in detail.

1.1. Analysis of Padmavajra’s View and Framework of Practices

The term “worldview” is understood here to refer to an individual’s or a group’s set of beliefs about the nature of reality and their place within it. It serves as a guiding framework for understanding various aspects of life, shaped by factors such as culture, religion, education, and personal experiences. “Contemplative practices”, on the other hand, encompass a range of techniques used to cultivate specific states of mind or awareness. In many tantric Buddhist traditions, such as in Padmavajra’s GS, the text under investigation, these two concepts are intertwined, but accurately describing their relationship poses challenges. When defining a form of a tantric Buddhist “worldview” (in the exegetical tradition of the Guhyasamāja), it is essential to note that the equivalence of the term “worldview” in contemporary usage is not entirely clear in the context of tantric Buddhism and, for that matter, Buddhism in general. The term “view” in Buddhism, though it can represent a set of beliefs, carries strong connotations of correctness and falsehood, making it more evaluative than descriptive4. Nevertheless, the tantric Buddhist worldview in the sense of the correct view about reality emphasizes direct personal experience (svasaṃvedya), akin to the idea of (yogi)pratyakṣa, as the primary means of recognizing tattva, true reality (see, e.g., GS 3.71ab, given below).5 In certain contexts, tattva may be synonymous with mahāmudrā (phyag chen) and other terms used in Indo-Tibetan traditions to describe insight into reality or the nature of the mind, such as Dzogchen (rdzogs chen).6 In tantric Buddhist descriptions of reality, albeit that tattva is a multifaceted term carrying differing notions in different tantric systems, it is often referred to as nondual (advaya), without inherent nature (niḥsvabhāva), empty (śūnya), without a self (nairātmya), luminous (prabhāsvara), and having other qualities.7 In the Guhyasamāja, it is said to be “without beginning and end, calm, that in which there is the extinction of existence and non-existence, the mighty one, undivided from emptiness and compassion [and] taught as bodhicitta.”8 The nature of reality, as expressed in various texts, including Prajñākaramati’s commentary to the Bodhicaryāvatāra or the Śrīvajramaṇḍalālaṅkāra quoted in the Jñānasiddhi, is further said to be ultimately indescribable (anabhilāpya). This contributes to the understanding of tattva as a concept situated in the realm of mystical spiritual experience (Snellgrove 1959, p. 19 ff.):

“That, which is the ultimate truth, is indescribable.”9

“Gnosis is unceasing, without letters, soundless, pure from the beginning, void of stains, luminous [and] inexpressible.”10

Moving on to the second concept to be briefly introduced, contemplative practices usually involve, but are not limited to, meditations of both a cognitive and physical nature, aiming at, as seems generally maintained in mindfulness and contemplative studies’ circles, cultivating calm and insight (śamatha and vipaśyanā), terms that, although possibly implied here and there, are not found in the Guhyasiddhi (or, for that matter, play any significant role in the Grub pa sde bdun corpus). Therein, the contemplative practices addressed are not commonly found in discussions pertaining to the contemporary phenomenon of contemplative studies.11 In considering the term contemplative practices, it is thus not at all certain which term(s) in their primary languages fall into the range of contemplative practices (as the concept is contemporarily used) and which among its subcategories, if any, are applicable to devatāyoga, vidyāvrata, and the like, that is, the specific practices of the utpatti- and utpannakrama. One term, however, that, in case of the GS (as well as many other tantric texts), naturally comes to mind is (vi)bhāvanā/°a. Practically speaking, bhāvanā (used here as a collective term encompassing also other terms used for “meditation” such as dhyana, samādhi, etc.) and various forms of physical training or rites and rituals (as listed in GS 1.73–75, ed., and transl. in Part 2) fall, within Buddhist usage, under the heading of upāya or naya, the “means” within the sphere of which the entire range of contemplative practices may be included (in older use, Vajrayāna Buddhism was seen as esoteric Mahāyāna Buddhism, i.e., Mahāyāna employing the methods (naya) of mantras, namely, esoteric methods). Although, as we will see in Padmavajra’s GS, view and means/practice—tattva (prajñā, dṛṣṭi etc.) and upāya—are practically intertwined; the view, at the onset (the first level of the two-level framework), always informs, regulates, and validates the practices (see (a) Tattva: intellectual framework), which must be differentiated based on their application within this framework. Particularly, as the practitioner progresses on the path, tattva, as an intellectual notion, becomes shaped by the experiences gained through specialized contemplative practices, giving rise to what could be termed a “praxis-driven philosophy”, in which mental-somatic/psycho-physiological experiences are the foundation of philosophy and doctrine. In this dynamic relationship, view (personal insight = prajñā) and practice (means = upāya)12 are mutually influential, forming a symbiotic and reciprocal relationship:

“Due to the sameness of cultivation (=contemplative practices) and reality, that which has the nature of prajñopāya (insight and means [conjoined]) is auspicious.”13

This apparently ambiguous and seemingly self-inferential relationship is validated by the aforementioned aspect of the personal experience (svasaṃvedya) of the nature of reality, which itself lies beyond the scope of words:

“Reality is to be self-experienced, but it cannot be expressed [with words]”14

“Now, a little bit taught for the acquisition of the gem that is reality, intended for the sake of those whose selves are utterly deluded due to wandering about in existence, difficult to break free from. By me, the glorious Anaṅgavajra, whose mind is filled with compassion, the means, just as done by the previous buddhas, are briefly presented. It cannot be asserted, even by the victorious ones, that “This is like that”, and it is not comprehensible in view of external matters because it possesses a nature that is to be individually self-experienced.”15

The source of this inexpressible reality, as in most tantric traditions, is personified by the guru. It is through the guru’s instructions on tattva that transformative contemplative techniques unique to tantric traditions (not necessarily only Buddhist ones) can be practiced in accordance with their implied result. And indeed, Padmavajra dedicates a rather lengthy passage to the topic of the guru as one’s source of tattvasiddhi (e.g., GS 1.46, 55–63, ed., and transl. in Part 2), emphasizing the unsuitability of those lacking proper respect and the impossibility of conducting tantric practices without a teacher, respectively.

“Having been ascertained by the patrons, the buddhas, reality has been well and carefully concealed in the basket of [i.e., repository of teachings that is like] a heap of gems by following along the dispositions of beings. With great care, it [i.e., this reality] has been realized to be perfectly present in one’s own body as bodhicitta, pure and supreme, thanks to the kindness of one’s venerable guru. […] Who indeed see the unity of the guru and Vajradhara, those, here [i.e., in this life], obtain reality, characterized as the totality of accomplishments. […] Whose thoughts are turned to the deceit of vajra-friends and gurus, such beings never obtain the supreme stage of it grating accomplishments. […] Those by who mantras are seized for themselves, and who are delighted having seen the book, [yet] without knowing a teacher, they are deprived of keeping the pledges.”16

The characterization of tattva (and upāya) as both the goal and a supportive view on the path practically implies a two-level framework or hierarchy. While view and practice may seem separate on the first level (a, see Section 1.2 and Section 1.3), they become a unity on the second, more advanced level of the highest practitioners (b, see Section 1.4). On this advanced level, the practice ceases to function merely as a means separate from the view, but becomes an expression of one’s realization of it. This is articulated, for example, in Sahajasiddhi 3.6, which I translate as follows:

“Since, for the whole world is cultivated by the mind, nothing is to be cultivated. The cultivation is that there is no cultivation—the perfect cognition of all phenomena.”17

Thus, the view that negates all views in favor of the inexpressible mystical experience, as pointed out by Snellgrove in his introduction to the Hevajratantra (Snellgrove 1959, p. 19 ff.), is a practice designed to transcend itself. Everything that might be termed a view is considered nothing but fixations (abhiniveśa) to be abandoned. This view, on the one hand, can be seen as a direct link to Madhyamaka philosophy and, on the other, forms the foundation for the “practice as expression” in the form of vrata and caryā—a form of practice in which practitioners display their sanity by means of non-conceptual and counterintuitive behavior.18 The practice signifies a practitioner’s deliberate departure from societal norms and conventions to demonstrate their transcendence beyond those limitations (Schott 2023a, p. 3) as opposed to the “deluded ones” adhering to conventional norms and practices. This notion forms a major conceptual framework for the activities and the religious practices of the siddhas. The reciprocal nature of view and practice can, in this sense, be understood as a perpetually mutual relationship (see, e.g., Jñānasiddhi section 12), meaning that on the advanced level, there is no difference between view and practice. This is expressed in the following verse, which is found verbatim and as a concept across various tantras and their exegeses connected to various times and traditions. It is intimately linked to the doctrine of caryā and vrata (see Section 1.2 below):

“By whatever terrifying karman beings are indeed bound, by just that, however, being endowed with the means, they are liberated from the chains of existence.”19

It is through this tantric path in which both view and practice are intertwined individuals who are said to be able to rapidly explore and experience the most fundamental states of cognition and are connected to the exclusive promise within tantric Buddhism: the realization that (buddha)jñāna, the cognition of the true nature of reality (tattvatā), can be achieved in one’s present life:20

“Those, on the other hand, who have ascended reality, who are free from all mental concepts, they touch highest awakening even here in this life.”21

Brief Discussion of Intellectual, Doctrinal, and Sociological Frameworks in GS Chapter One

In the next three sections, I will present my attempt of analyzing the GS’s framework in terms of, what I define, as intellectual, doctrinal, and sociological frameworks. I will do so based on the terminology emphasized in the GS, connecting it with wider-known concepts and doctrines to contextualize Padmavajra’s exegesis in the larger frame of Buddhist thought, such as has been done, for instance, in the ‘Bri gung chos mdzod’s exegesis of the GS, in which the content of its first chapter is summarized as follows:

“In the absence of tattva, even one who [practices] caryā and vrata, will not get liberated. However, those who, in accordance with their capabilities, practice vrata and the path of caryā as endowed with reality will eventually [attain (?)] tattva. Moreover, [instructions on] the caryā to be done and so on are not found (lit. not possible to be) anywhere in treatises and commentaries. Relying on the Guhyasamāja, the “basket [of teachings], a heap of gems” (skandharatnakaraṇḍake, GS 1.45d), it is evidently available (lit. possible). Also, relying on the teacher who possesses the instructions [on the attainment of tattva], it is crucial to bear in mind that “tattva is the essential thing.”‎22

1.2. Tattva: Intellectual Framework

As mentioned above, the concept of tattva, here rendered into English as “reality”, serves as both an intellectual basis to guide an individual’s contemplative practice on the first stage (i.e., the stage of utpattikrama practices (a)), and as the designation of the goal of an individual’s contemplative practices, which is the ultimate level and naturally connected to the second of the two kramas (i.e., the utpannakrama (b)). A similar stratagem can also be observed in the Jñānasiddhi regarding the term jñāna. Therein, like the term tattva in the GS, jñāna is used both as a means and a designation of the goal.23 This two-level hierarchy of tattva (in form of a hermeneutical distinction) is made clear in GS 1.18–19 (ed., and transl. in Part 2):

“Those seeking to obtain the highest, tranquil, and constant level of the Buddhas, those will accomplish the Guhyasiddhi, supreme and auspicious. [This is] what is to be clearly comprehended, in accordance with the utpannakrama, by those perfectly yoked to reality; otherwise, by those inferior in reality [and who practice only on the utpattikrama] siddhi will never be obtained.”

According to this citation the main function of tattva as a concept on the first level is that it serves as the intellectual basis of the view in Padmavajra’s framework of view and practice. It should be stressed that tattva, within this framework (and most certainly beyond that in Buddhist tantras in general), has a certain notion of objectivity. This is implied in formulations such as “Having been ascertained by the patrons, the buddhas, reality has been well and carefully concealed…” (GS 1.45, ed., and transl. in Part 2). This means that all buddhas ascertain reality as it is, that is, the same reality. There are no different realities for different buddhas. From a Buddhist perspective, a doctrine that should serve as a reliable basis for any practitioner of a given path must fulfill the criteria of being in accordance with reality—able to be experienced by all who follow that path in the same way. And on the relative level, it must be a description that can guide a practitioner towards that goal.

“Enough with that, what is now the purpose of even more vikalpas? Since the condition of reality is not embodied in the śāstra(s) through utpattikrama[-practices], after having at first discerned the arrangement [of practices] for the sake of reality’s accomplishment by means of reality, one then should bring forth what is concealed[, i.e., the secrets] regarding meditation and so forth in accordance with reality.”

(GS 1.22–23, ed., and transl. in Part 2.)

In Jñānasiddhi chapter one, which, like GS chapter one, also constitutes a concise presentation of tattva, the following complementary statement can be found:

“[Those,] however, who are unable to grasp through investigation based on reasoning and scripture the unsurpassed jewel of reality which has a nature that is to be self-experienced, they whose yoga is that of beginners are fit recipients of the lower Dharma [alone], having undiscriminating intellects, completely covered by delusion caused by ignorance. For them, the saviors of the world have taught the meditations of Vajrasattva and so forth fully furnished with arms and colors and with mudrās, maṇḍalas [and so forth].”24

Hence, tattva, as the intellectual/theoretical foundation, ensures the efficacy of utpattikrama practices, serving as the conventional means (a). Then, tattva as the experiential/view, when applied on the utpannakrama level (b), as stated in GS 1.6–8 (ed. and transl. in Part 2), denotes a practitioner’s experience of tattva displayed through respective conducts (see the next subpoint 4).25 In the effort to determine the relation of view and practice, it becomes clear that tattva, both as foundation and experience, is necessary for the application of any sort of practices. These practices consist of varying sufficient and modifiable possibilities that, in and by themselves, remain provisional, as articulated in GS 1.27 (ed. and transl. in Part 2):

“The sādhakas who are foremost/abiding in tattva are accomplished even without vrata, [but] those inferior in reality are not accomplished, even throughout hundreds of cīrṇavratas (preparatory practices).”

1.3. Two-Level Hierarchy: Doctrinal Framework

In terms of Buddhist thought and to trying to connect Padmavajra’s presentation to some larger doctrinal context, the description of tattva can also be analyzed according to the two truths doctrine (dvayasatya).26 At the first level, the conventional or provisional one (a), there exists an implied difference between contemplative practices (upāya) and the view (regarding tattva), where, as mentioned, the latter serves as the foundation for the correct application of the former. This implies that all sorts of practices and rites are not only conventional, but even useless unless integrated into a correct view (of tattva). Thus, one may speak of the conventional level as a “level of integration” since provisional practices need to be integrated into a system in which tattva is “properly conceptualized” to gain soteriological efficacy. According to Padmavajra, such utpattikrama practices are conventionally taught, while the utpannakrama practices and tattva are, except for the Guhyasamājatantra, not commonly taught but kept secret:

“Although that tattva is present in the tantra[s] it is made clear [only] in the Śrīsamāja. Elsewhere it is not made explicit (lit. kept secret), [but] indicated in great extent with many elaborations. [Reality is] only one, pure and supreme [but] abides with various aspects inasmuch as being differentiated into kriyā, caryā and so forth [and] through collections of scriptural discourses and so forth. […] But, here [in the GS] in view of the teachings of the Glorious Samāja, leaving aside all conceptual elaborations (pravistara), one gets accomplished here in this very life on account of utpannakrama practices. … Leaving behind the prolixity of tantra, and knowing wisdom and means, the practice of a beginner [and] established in accordance with reality, then, however, the wise single minded [i.e., single pointed] one may cultivate [it] with certainty. One by whom frequent practice is done throughout day and night, gets accomplished, there is no doubt.”27

Hence, Padmavajra’s presentation (although he uses terms such as gupta, (su)gopita etc. cf., e.g., GS 1.43, 2.11, 13, 47; 3.1, 42; 5.2, 9; 6.93, 96) can also be interpreted according to the, especially in Buddhist tantra, well-known didactical tool or interpretive framework of neyārtha and nītārtha (implicit and explicit teachings). It focuses on how terms, methods, and scriptures can be understood and applied within different contexts and by practitioners of different capacities, suggesting that both conventional/provisional and ultimate meanings coexist.28 What is commonly taught in śāstras and āgamas, and comprehensible through reason (yukti), is merely conventional (samvṛti) and thus in need of being interpreted (neyārtha), corresponding to the first level of the framework (a).29 These are the practices of the beginners resorting to the level of the utpattikrama in which tattva serves as an intellectual basis rather than being itself experienced and in which advanced esoteric methods (divyopāya, etc.) are concealed (gupta/gopita). On the second level (b), in the stage of the utpannakrama, practices connected to the direct experience of tattva, that is, teachings on how to directly experience the nature of tattva (e.g., the aforementioned divyopāya), supposedly, are given explicitly (nītārtha), meaning that the ultimate (paramārtha) is not concealed and teachings are not in need of interpretation.30 Besides the denominations of provisional and ultimate, implicit and explicit, or intellectual and experiential used thus far to classify tattva’s relation to upāya and bhāvanā, another way to denote these levels is “theoretical” (a) and “practical” (b), terminology which, although not finding good equivalents in Sanskrit or Tibetan, expresses the notions that the two levels of tattva and upāya carry. Since tattva can either refer to a doctrine or an experience (svasamvedya, cf. nt. 5) and the latter is to be gained qua the ultimate teachings of the utpannakrama, it seems certainly in line with the progressive spirit of the GS to adhere to the individual’s experiential validation of the doctrine as a practical level of understanding. At this point, the second level of Padmavajra’s two-level framework can be addressed more meaningfully—the practice as an expression of tattva as self-experienced.

1.4. Unmattavrata, Samaya, and Janmanīhaiva Sidhyante: Soteriological Framework of Unity

Having thus described the first of the two levels of Padmavajra’s framework in the previous paragraphs, the second level, which I define in this context as the “practice as an expression of tattva’s self-experience”, will now be briefly described. It is important to acknowledge that “practice as an expression of reality”31 (or, as Padmavajra would call it, “divine means”, cf. GS 1.11, 17, 48, and 54, ed. and transl. in Part 2) implies that there are fundamental quality differences among forms of upāya and bhāvanā, wherein caryā and vrata, namely, tantric conduct and observances, are solely connected to advanced stages of the practice, as expressed, e.g., in GS 4.5 (ed. and transl. in Part 2). Hence, when exploring the “relation of worldview and contemplative practices”, their relation is not only to be explored, as done in sections two and three, in terms of their hierarchy—when taking practices in the sense of “practices as (provisional) means towards a goal”, emphasizing the importance of tattva as an intellectual framework—but also in terms of their quality. As shown several times regarding the second level of Padmavajra’s two-level framework, the relation of view and practice changes as the practices become more advanced (i.e., in the utpannakrama) until their relationship is mutual and no hierarchy exists any further. That is, until view and practice become identical. This very union of insight and means is the foundation of what marks the truly progressive nature within texts (and scriptures) of such kind. Namely, that the practitioner, given that one practices the utpannakrama under the conditions outlined above, is permitted to do absolutely anything, turning every act into a practice of expression:32

“The sādhakas who conform to it [i.e., who are adepts of the Guhyasiddhi system] are at ease under any circumstances, fully united with the divine means, [and] are rooted in [their] practices. Even those who oppose the Dharma/rules [can] obtain supreme awakening which has a nature that is oneness of the three vajras by means of [their] secret observances (pracchannavrata).”

(GS 1.11–12, ed., and transl. in Part 2)

Following this statement, Padmavajra lists, in verses 1.13–16ab, examples of various cardinal sins, including sexual misconduct, stealing, etc., by means of which the practitioners may reach accomplishment:

“I teach for sādhakas in a manner of secret observances (vrata), the supreme and divine secret caryā (tantric conduct) granting all accomplishments by which the state of Vajrasattva is obtained in this very lifetime.”

(GS 1.16cd–17, ed., and transl. in Part 2)

Hence, the nature of (unmatta)vrata and caryā serves as an example of the second level of Padmavajra’s two-level framework, which, because of its application and mastery, promises the ultimate culmination and archetypical claim of the tantric path: realization in a single lifetime—“janmanīhaiva sidhyate” (b).33

In this regard, the concept of the pledges (samaya), although only addressed twice within the negative context of “not keeping the samayas when not conjoined with the foundation of tattva”, also plays a significant role. In view of it, like the (unmatta)vrata and caryā doctrine, the pledges go hand in hand with the display of conduct and behavior and hence must be accounted for as another factor adhering to the characterization of the “worldview.” Further, one may note that this even entails the command not to spend one’s time among “unsuitable” company (e.g., GS 1.69 and Jñānasiddhi 17.24). Abiding by or keeping the pledges, in fact, means nothing less than “keeping the view.” GS 1.26 tells us that those practicing the means without reality go to hell, and GS 1.48–50 states that those without divine means are keeping wrong/perverted samayas, and thus go to hell. Hence, we can deduce that having an understanding of tattva as a foundation, being the basis for practicing the means effectively, practically speaking, means keeping one’s pledges or, in other words, the pledge is to keep one’s correct view of reality.

1.5. Summary

There is only one correct view of tattva, as expressed, e.g., in Prajñopāyaviniścayasiddhi 5.9–11 (note 32 above). Yet, reality can have a conventional/theoretical/provisional usage as verifying the “practice as a means” on the first level, the utpattikrama, within which the correct view and understanding arise before their integration into subsequent steps of the path. The second level of the utpannakrama within which the correct view and understanding have already arisen is the stage within which teachings are given explicitly (nītārtha = na gopitam) and reality is to be self-experienced (svasamvedya). On this level, view and practice merge into one, “the practice of expression” (b). In this way, vrata and caryā can be seen as the expression of one’s understanding of conventionality and are thus equally contemplative practices as they are representative of some form of tantric worldview. The following table gives an overview of the two-level framework discussed above:

Two level framework → Categories ↓	(a) Conventional/provisional/theoretical		(b) Ultimate/ practical/experiential
Capacity of the practitioner (sādhaka/yogin)	Beginners (ādikarmika) and those of lesser and mediocre capacities (mṛdu, madhya)		Advanced practitioner and those with greater capacities (adhimātra)
Level of truth (satya)	Relative (samvṛti)		Ultimate (paramārtha)
Level of reality (tattva)	Intellectual foundation for the beginning and intermediate practitioner (tattvasiddher vidhānakam)		To be self-experienced (svasaṃvedya) by those connected to reality (tattvasaṃyukta) not by those lacking it (tattvahīna)
Level of practice (krama)	Preliminary stage, i.e., stage of integration (srising = utpatti)		Advanced stage (arisen = utpanna)34
Level of contemplative practices (upāya, (vi)bhāvanā)	Practice as means, i.e., contemplative practices are applied towards a goal		Practice as expression, i.e., devine means (divyopāya ≈ guhyacaryā, vidyāvrata, etc.)35
Efficacy and accomplishment (siddhi)	tattvahīna, gurunindaka = no efficacy36/Hell (naraka)	tattvayukta, guruprasāda = efficacy/ antarābhava37	tattvasaṃyukta leads to accomplishment in a single life time (sidhyate janmanīhaiva utpannakramayogataḥ)
Level of teachings (deśanā)	tattva is not directly taught in scriptures (śāstrādi), but concealed (neyārtha ≈ tantreṣu gopita)		tattva and how it is to be achieved (utpannakrama) are taught explicitly (nītārtha ≈ saṃvṛtim utpādya) only in the Guhyasamājatantra

2. Edition and Annotated Translation of Padmavajra’s Guhyasiddhi Chapter One

2.1. Annotated Translation

2.1.1. Summary of the First Chapter

Padmavajra, following tradition, commences with introductory verses of obeisance introducing the topic, stating the triad of abhidheya, sambandha, and prayojana. It is noteworthy, however, that in the more elaborated first two stanzas (1–2), the Guhyasiddhi is qualified not as a text, but rather as a primordial state, whereas, in the next six stanzas (3–8), Padmavajra introduces the Guhyasiddhi as a work. After these introductory verses, Padmavajra defines the GS’s marvelous qualities (9–11) and provides the general framework of his text, namely eight verses (11–19) that, together with 6–8, provide the two-level framework of tattva and the two kramas, thus establishing the superiority of his approach characterized by the accomplishment in a single life. In verses 20–23, Padmavajra defines tattva and makes it clear that it cannot be described conceptually, but must be experienced. Moving on to verses 24–28, he elaborates that the realization of tattva is a precondition for the application of vidyāvrata and caryā, without which these have no soteriological efficacy. In verses 29–50(36), although not naming these explicitly, Padmavajra makes the neyārtha and nītārtha distinction in view of how tattva is presented in the Guhyasamājatantra compared to Buddhist tantra in general. In 29–46(32), he states that what is not openly displayed but concealed in scripture is obtained thanks to one’s guru. In stanzas 47–50(33–36), he concludes that the realized one is free to perform as wished, while those lacking understanding of reality will go to hell due to their corrupted pledges. This “rhetoric of downfall” has already been expressed in 24–26. In verses 54(37)–72(54), Padmavajra elaborates further on the preconditions for attaining tattva, highlighting, on the one hand, the importance of the teacher and, on the other, the desired qualities of the student. He does so by oscillating between descriptions of the pre-eminence that can be reached through reliance on one’s teacher and various negative counterexamples, i.e., listing various forms of unsuitable or superficial behavior that will counteract a practitioner’s possibility to attain tattva. In the end of the chapter, in verses 73(55)–77(58), Padmavajra lists a number of conventional means, stating that in his system, these are not conducive towards the attainment of tattva. He then, in verses 80(59)–89(68), reiterates the uselessness of conceptuality and the superiority of the Guhyasamājatantra by reliance on which accomplishment can be achieved in a single lifetime. However, without the knowledge and application of this Tantra, the practitioner will be lost in his endeavor for accomplishment, comparing such a person to someone who is “wishing to drink the reflection of water.” In the final verse 89(68), Padmavajra summarizes his presentation, namely, the result of his path-system as “the source of all good qualities from which stains are gone [and] that is granting accomplishments in every way”.

2.1.2. Text

“The Accomplishment of Secrets—Arousing the Truth of All Tantras”38

[1–2]39 That which is freed from worldly customs, the most auspicious stage, pervading without inherent nature, beyond contemplation40 and praised by the bulls, the best of sages as calm and always arisen41—that which is inconceivable even for the buddhas, from which stains have been completely removed, being the glorious state of the victorious ones, the supreme level which is pure by its own way of being—to that reality42 I pay homage. Now, I will teach43 [this] Śrīguhyasiddhi, supremely well set out, most distinguished,44 arisen from gems, the chief messenger in the quest for reaching the supreme state,45 being the cause for obtaining Buddhahood,46 connected with manifold tantric conduct, destroying disputes and stains, serving the removing of obstacles,47 the place where siddhis originate,48 the abode of a hundred qualities, like the mother of the victorious ones.49

[3–4] Having first bowed to what bears limitless qualities, the state of the three unbreakable vajras,50 great bliss [and] what is beyond the reach of speech,51 the unexcelled Guhyasiddhi is now taught [by me,]52 Padmavajra, with a mind filled with/overwhelmed by compassion, for the sake of the sādhakas‘ welfare.

[5] That which has been taught by the patrons of truth53 also with many other tantras [and] which is perfectly endowed with the obtained instructions,54 that is now told by me.

[6–8]55 Leaving aside56 the extensive utpatti[krama-practices], the practice of beginners57 [which they had undertaken] for a long time and with all efforts,58 because of utpannakrama practices, resorting to the Tantrasadbhāva59 characterized as abundant60 accomplishments, and having abandoned all elaborations, causing obstacles for the practice, the unexcelled Guhyasiddhi, divine, auspicious and granting all buddhasiddhis, is now taught in brief and according to the method of wisdom and means.

[9]61 Being the source of fortune, appeasing, and cutting down all obstacles, [it is] the repository of all siddhis, like a supreme wish fulfilling gem.

[10] [It is] the mother62 of all Buddhas, crushing down confused foes, the means of accomplishing all aims and nothing but the appellation of complete and perfect awakening. [11] The sādhakas who conform to it [i.e., who are adepts of the Guhyasiddhi system] are at ease under any circumstances (yatra tatra), fully united with the divine means, [and] are rooted in [their] practices.63

[12]64 Even those who oppose the Dharma65 [can] obtain supreme awakening which has a nature that is the oneness of the three vajras by means of [their] secret observances.

[13–17]66 Those who proceed to the unsurpassed state that is beyond the limits of time,67 may take lives and be ferocious, taking pleasure in cruel deeds. Such men may also cause confusion through nets of lies. All those men who live [like this] get accomplished swiftly through caryā. They may make love to another’s wife and steal another’s wealth and even they are constantly performing the deeds of the disliked and inferior. Practicing that (yāṃ), they swiftly reach the highest [realm]68 above the desire realm. I teach for sādhakas, in a manner of secret observances (vrata), the supreme and divine secret caryā (tantric conduct) granting all accomplishments by which the state of Vajrasattva is obtained in this very lifetime.”69

[18] Those who seek to obtain the highest, tranquil, and constant70 level of the buddhas, those will accomplish the Guhyasiddhi, supreme and auspicious.71

[19] [This is] what is to be clearly comprehended in accordance with the utpannakrama72 by those perfectly yoked to reality [i.e., by those who possess perfect understanding of reality];73 otherwise, by those inferior in reality [i.e., those whose understanding of reality is inferior] siddhi will never be obtained.

[20] Reality indeed is outside of [the range of] concepts, void of any bonds [tying one to repeated existence], without marks, without fallacious appearance,74 non-dual, supreme, and auspicious.

[21] As long as [tattva] is conceptualized by reasoning and through śāstras, āgamas and rituals,75 that long one goes to a state of diffusion—like a drop of sesamum oil [emulsifies] in water.76

[22–23] Enough with that, what is now the purpose77 of even more vikalpas. Since the condition of reality is not embodied in the śāstra(s) through utpattikrama[-practices],78 after having at first discerned the arrangement [of practices] for the sake of reality’s accomplishment by means of reality,79 one then should bring forth what is concealed [, i.e., the secrets] regarding meditation and so forth in accordance with reality.80

[24] Then, one whose mind has been illuminated/inflamed by tattva shall display caryā. And following that, however, indeed the special observance (vrata) connected to the divine consort (vidyā) may be performed.81

[25] [Only] the one with a single mind (a focused mind) that has gained certainty shall display the secret conduct. And after that, when [such a] mind has been brought forth, then one shall perform the vidyāvrata.82

[26] Otherwise, since [it would be] the cause of getting into hell, resulting in sustaining one’s life [there], what is the profit of [practicing] the [vidyā]vrata for one inferior in reality?83

[27] The sādhakas who are foremost/abiding in tattva are accomplished even without vrata, [but] those inferior in reality are not accomplished, even throughout hundreds of cīrṇavratas.84

[28] The stainless sādhakas who are perfectly endowed with reality always are accomplished, indeed, through the power of [their] meditation, they are freed from every stain.

[4385(29)] Although that reality is present in the tantra[s] it is made clear [only] the Śrīsamāja.86 Elsewhere it is not made explicit (lit. kept secret), [but] indicated in great extent with many elaborations.87

[44(30)]88 [Reality is] only one, pure and supreme [but] is established with various aspects inasmuch as being differentiated into kriyā, caryā and so forth [and] through collections of scriptural discourses and so forth.

[45(31)]89 Having been located [i.e., ascertained] by the patrons of truth, reality has been well and carefully concealed in the basket of [i.e., repository of teachings that is like] a heap of gems by following along the dispositions of beings.

[46(32)] With great care, it [i.e., this reality] has been realized to be perfectly present in one’s own body as bodhicitta, pure and supreme, thanks to the kindness of one’s venerable teacher.

[47(33)] Therefore, whose nature is pure like the gem that is reality, void of any dualism,90 shall practice caryā or [do] meditation staying at home, [i.e., can practice openly or privately.]

[48(34)] The divine stage of it,91 difficult to obtain, is called tattva; I, by whom its pure[rity] has been obtained, shall now teach the means for [obtaining] it.

[49(35)] On the other hand, who are without the divine means practice wrong samayas92 and so forth, those are cooked in the Raurava [Hell].93

[50–51(36–37)] Just as a bundle of grass and wood,94 when thrown into a burning fire, goes to ashes and there is no new sprouting, just so95 those inferior in reality proceed with great amazement but to go to the distress of hell for as long as space endures.96

[55(38)] Who indeed see the unity of the guru and Vajradhara, those, here [i.e., in this life], obtain reality, characterized as the totality of accomplishments.

[56(39)]97 But who are angry, cruel, deceitful, fraudulent, and overcomplicated,98 whose thoughts are absorbed in desire,99 from where [i.e., how is reality] attained?—certainly from nowhere!

[57(40)] Pretending to pay homage to the guru, but aiming at finding faults, [such] corrupted [and] unjust haughty [men] are always pleased with debating words.

[58(41)] Whose thoughts are turned to100 the deceit of vajra-friends and gurus, such beings never obtain the supreme101 stage of it[, namely reality,] grating accomplishments.

[59(42)] Others,102 however, who salute the guru steadily, are also seen here [in this world]; [they attend the guru] with homage, worship and care until what is longed for has been obtained.

[60(43)] Even if, however, the divine state of it were obtained, [and] remained present, the evil-natured do not recognize [it, wondering] “what is this, where has it come from?”

[61(44)] [Others, may] properly pay103 obeisance when alone, even seeing [the guru] just from afar; but when welcoming [him] amidst a crowd, lack the energy [to do so].

[62(45)] Those people who are like that, however, do not obtain the [highest] level, the supreme, the excellent nirvāṇa which has been taught by those teachings the truth.

[63(46)] Other inferior/different beings,104 moreover, who are shameless, a long way from good behavior105 and corrupting the good qualities that have arisen, are even seen blaming the guru.

[64(47)] When merely collecting the tantras, [but] turning away from their (tat) nature [meaning using texts without understanding their meaning],106 those are neither initiated nor have been [granted] permission to [teach],107 [yet they] perform the gathering of beings.108

[65(48)] Those by whom mantras are seized for themselves,109 and who are delighted having seen the book, [but] not knowing a teacher, are deprived of keeping the pledges.110

[66(49)] [Although] assistance for the beings is provided on account of what is prescribed in the book,111 [yet] reality is not perceived, just so112 it has been taught by those teaching the truth.

[67(50)] And indeed, the course of these people113 and all their malpractices by which these have entered the wrong path, is solely relating to hell.

[69(51)]114 By whom the accomplishment relating to the sugata115 is desired, not even the dwelling with [i.e., the spending time among] those who are problematic to be around with116 [and] deprived of keeping the pledges should be made.

[70–71(52–53)] Having, wholeheartedly, for a long time and steadily saluted the teacher with body, speech and mind, until one has gone to supreme bliss, then the student without obstruction obtains the perfectly stainless reality, as it remains tradition,117 thanks to the kindness of the venerable guru.

[72(54)] With such a spirit,118 [kept] at day and night, accomplishment occurs rapidly; [it] has an abundant nature that is oneness of the three vajras with the king that is reality.

[73–75(55–57)] Accomplishment for best of sādhakas is also119 taught in many tantras with a variety [of means] such as with mantras mudrās, recitation, offering rites and observances, with four intervals of meditation (sandhyāvidhi), with [determining] places and drawing maṇḍalas, through conceptualizing the [various Buddha-]families qua their different colors and forms, and likewise through ritual bathing, practices of worship, and fasting rituals, though procedures involving consorts and physical actions,120 by arranging paintings and so forth, and though abundant creations of places for worship (caitya).121

[76–77(58)] In this way, by creating various concepts of (i.e., for) various aspects, siddhis are taught by the protectors of truth in accordance with the stages of beings and [their] mental states. Although also by that which122 has been taught in this way by those speaking the truth with innumerable alternatives (lit. “hundred thousand concepts”, vikalpalakṣaiḥ) siddhi [can be reached]—here [in the GS], however, the sādhakas are not getting accomplished on account of such [practices] (taiḥ).123 [80(59)] Enough with that, what is now the purpose here of that accomplishment?124 Accomplishment is not obtained through pain than exceeds pleasures [and] the hardship of ascetic practices.125

[81(60)] But, here [in the GS] in view of the teachings of the Glorious Samāja, leaving aside all conceptual elaborations (pravistara),126 one gets accomplished here in this very life on account of utpannakrama practices.

[82(61)] There is nothing superior to the Glorious Samāja, the [one] true gem in the three realms. [It is] proclaimed the unsurpassed among the unsurpassed tantras, much better than the best.

[83(62)] [The Guhyasamājatantra is] established127 with pith and elaborated instructions (uddeśa-nirdeśa) on account of the second stage of tantric practice (utpannakrama).128 Those who129 do not know the Samāja[tantra], how can [such people] reach perfect accomplishment?130

[84–85(63–64)] The ignorant one,131 having rejected the Glorious Samāja—which is dispelling the blindness of ignorance, the remover of all doubts, the heap of Buddha-gems—who longs for accomplishment elsewhere because of having many mistaken ideas,132 that one [is like a person] who beats space with the hand, or (ca) who is wishing to drink the reflection of water.

[86–87(65–66)] Leaving behind the prolixity of tantra, and knowing wisdom and means, the practice of a beginner [and] established133 in accordance with reality, then, however, the wise single minded [i.e., single pointed] one may cultivate [it] with certainty. One by whom frequent practice is done throughout day and night, gets accomplished, there is no doubt.

[88(67)] No auspicious days or constellations [and] no fasting rituals are known, for the one yoked to non-dual cognition, the accomplishment of the sugatas occurs.

[89(68)] Always creating devotion to Vajradhara, the receptacle of good qualities, to the stainless three vajras, the supreme having become the single boat on the impassable wave of intense evil in the ocean of life; the wise one shall energetically practice the secret sādhana, that follows the path taught in the Tantra, the source of all good qualities from which stains are gone [and] that is granting accomplishments in every way.

This is the first section in the glorious Guhyasiddhi which uncovers the truth of tantra though the three syllables of ultimate meaning134—called “the Instruction on Vrata and Tattva, the Means for the accomplishment of Vajrasattva.”

2.2. Critical Edition

2.2.1. Sources and Sigla Codicum

Sanskrit135

B—“Bauddhatantrasaṃgraha” (Baroda MS no. 13124); ff. 1v–35r³ (chapter one until 4v⁷ (omitting verses 1.83(62) ff. of chapter one; not used in S).

I—“Śrīguhyasiddhiḥ” (IASWR MBB-I-105); pp. 1–105. (chapter one until p. 13² = S_ka).

K₁—“Guhyasiddhyādi” (NAK 5-45, A 0915/03 (=A 0134/02)); ff. 1v–15r² (chapter one until f. 3r⁷; start 1.41b = S_kha).136

K₂—“Guhyasiddhyādijñānasiddhi” (NAK 4-71, A 1012/5); ff. 1v–3r¹⁰ (chapter one until f. 3r¹⁰; start 1.41b; not used in S).137

S—“Guhyādi-Aṣṭasiddhi-Saṅgraha”, by Samdhong Rinpoche and Vrajvallabh Dwivedi, 1987, pp. 6–62 (chapter one until p. 11).138

Tibetan: canonical139

D—rRyud ma lus pa’i don nges par skul bar byed pa, dPal gsang ba grub pa zhes bya ba. In bsTan ’gyur sDe dge, Tōhoku 2217, rKTs (MW23703), rgyud ‘grel, wi, 1v¹–28v⁴; chapter one: 1v¹–5v³.

Q—rGyud ma lus pa’i don nges par skul bar byed pa, dPal gsang ba grub pa zhes bya ba. In bsTan ’gyur Pe cing, Ōtani 3061, rKTs (MW1KG13126) rgyud ‘grel, mi, 1v¹–31r⁶.

extra-canonical.

B—rGyud ma lus pa’i don dam pa’i don nges par skul bar byed, dPal gsang ba grub pa (zhes bya ba dpal mgon po Padmavajra mdzad pa bzhugs so). In ’Brug lugs chos mdzod chen mo, Drukpa kagyu heritage project: Kathmandu, 200?, Vol. ci (35): pp. 55–152 (img. 59–156); chapter one: 56¹–70¹.

T—rGyud ma lus pa’i don nges par bskul bar byed, dPal gsang ba grub pa. In: ‘Bri gung bka’ brgyud chos mdzod chen mo, *’Bri gung mthil dgon: Lha sa, 2004, Vol. ka (1), 9²–69³; chapter one 9³–17⁴.140

2.2.2. Signs and Abbreviations Employed in the Edition

a/p.c. = ante/post correction	Tib. = Tibetan
conj. = conjecture	*** … *** verses only preserved in Tibetan translation
em. = emendation	[…] = additions made by the author/editor
om. = omission	] = lemma
MS(s) = manuscript(s)	° = marks an abbreviated reading
r/v/f = recto, verso, folio	⸶…⸷ = crux marks signify corrupted passages

2.2.3. Conventions

In the Sanskrit, germinations and degerminations (satva for sattva or varjjita for varjita) as well as homorganic nasals (evañ ca for evaṃ ca, kintu for kiṃ tu, or °an for °aṃ; as frequently in K₂), and interchangeably used sibilants (e.g., śa for sa and visa versa) or frequently interchanged letters, such as ba and va, which in fact are used almost interchangeably, have been standardized and are not reported in the apparatus. As for the Tibetan, no differences of the uses of pa and ba, and tu, du, and ngu have been reported. Neither have scribal conventions that cannot be considered actual reading variants, such as bzhino for bzhin no, etc., been recorded. Spelling conventions follow the IAST and Whylie system for Sanskrit and Tibetan, respectively.

2.2.4. Text

[D1v1, Q1v1, B561, T5r2] rgya gar skad du | sakalatantrasadbhāvasañcodanī Śrīguhyasiddhi nāma141 |

bod skad du | rgyud ma lus pa’i [Q1v3] don [B562] nges142 par skul143 bar byed | [Q1v4] dpal gsang ba grub pa zhes [D1v2] bya ba |

[I p. 1] oṃ prajñopāyāya namaḥ144

[B1v1] namo vajratīkṣṇāya145 namaḥ ||

dpal146 rdo rje sems dpa’ la phyag ‘tshal lo || ‘jam dpal [Q1v5] gzhon nur gyur pa la phyag [B563] ‘tshal lo ||

[S p. 5] prathamaḥ pacricchedaḥ

lokācārair vimuktaṃ paramaśivapadaṃ vyāpinaṃ niḥsvabhāvaṃ

śāntaṃ nityoditaṃ yan147 munivara[B1v2]vṛṣabhair vanditaṃ dhyānahīnam |

buddhānām apy agamyaṃ148 paramuṣitamalaṃ tattvaṃ idaṃ149 praṇamya

śrīmatkāyaṃ150 jinānāṃ kim api padava[B1v3]raṃ śuddham apy ātmavṛttyā151 ||1.1||

dngos po med cing khyab pa [Q2r1] mchog tu zhi152 ba’i go ‘phang [T94] ‘jig rten spyod pa dag las [D1v3] rnam grol ba153 ||

gang [Q2r2] zhig154 rtag ‘byung zhe la rgyal ba dam pa [B564] khyu155 mchog rnams kyis156 phyag byas bsam gtan dang bral ba157 || [Q2r3]

ci yang rung ba’i gnas gyur dpal ldan rgyal ba’i sku yi158 dam pa rnam dag [D1v4] nang gi159 bdag nyid160 [B571] kyis [Q2r4] ‘jug pa ||

sangs rgyas kyis kyang rtogs par [T95] bya ba min zhing dri ma rnams dang bral ba’i de nyid de [Q2r5] la phyag ‘tshal [B572] nas ||1.1||

vakṣye161 śrīguhyasiddhiṃ paramasuracitāṃ162 śreyasīṃ163 ratnabhūtām164

buddhatvāvāptihetutoḥ165 parapadagamanā[B1v4]nveṣaṇeṣv agradūtīm |

nānācaryānubaddhāṃ166 kalimalamathanīṃ vighnavikṣepakṛtyāṃ167

siddhīnāṃ janmabhūmiṃ168 guṇaśatanilayāṃ mā[B11v5]tṛbhūtāṃ169 jinānām ||1.2||

go ‘phang mchog tu <170> ‘gro ba tshol byed pho nya mchog gyur [D1v5] sangs rgyas thob [Q2r6] pa’i rgyur gyur cing || spyod pa sna tshogs dang ‘brel rtsod pa’i dri ma’i [B573] bgegs kyis byas pa’i g.yeng [Q2v1] ba spong byed pa’i ||

dngos grub rnams kyi skye sa rgyal ba rnams kyi yon tan [D2r1] brgya [T101] phrag mang po’i171 gnas gyur ma lta [B574] bu || mchog tu legs spyod thar pa ster byed rin chen172 gyur ba dpal ldan gsang ba [Q2v2] grub pa bshad ||1.2||

aparyantaguṇādhāraṃ173 trivajrābhedyavigraham174 |

[I p. 2] mahāsukhaṃ praṇamyādau vākpathātītagocaram175 ||1.3||

yon tan dpag med gzhir gyur pa || mi phyed rdo [B581] rje gsum gyi176 [D2r2] sku ||

ngag gi177 spyod yul las ‘das pa || dang por178 bde chen phyag byas nas ||1.3||

vakṣyate pa[B1v6]dmavajreṇa guhyasiddhir179 anuttarā180 |

sādhakānāṃ hitārthāya karuṇāviṣṭacetasā181 ||1.4||

gsang [T102] ba grub pa bla med pa || sgrub pa po la [Q2v3] phan gdags phyir ||

sems ni snying rje’i dbang gyur [B582] pas182 || padma rdo rje bdag gis bshad ||1.4||

yenoktā bhūtanāthenānekatantrāntarair183 api |

āptopadeśasaṃyuktā184 sā mayā kathyate ‘dhunā ||1.5||

[D2r3] rgyud gzhan du ma nyid du yang || sangs rgyas mgon pos gang185 gsungs pa ||

nges pa’i man ngag dang ldan pas186 || [Q2v4] de ni da ltar bdag gis [B583] bshad ||1.5||

[S p. 6] utpannakramayogena tyaktvā187 sarvaprayatnataḥ |

utpattivistaraṃ dūram ādika*rmikabhāvanam188 ||1.6||

rdzogs [T103] pa’i rim pa’i rnal ‘byor gyis189 || ‘bad pa thams cad [D2r4] spang bar bya ||190

bskyed pa mang zhing ring ba dang || dang po’i las can bsgom pa’i phyir ||1.6||

tantrasadbhāvam āśritya siddhisaṃdohalakṣaṇam191 |

vihāya vistaraṃ sarvaṃ192 bhāvanāyāntarāyikam ||1.7||

rgyud kyi dam pa’i dngos [B584] brten193 [Q2v5] nas || dngos grub bsdu ba’i mtshan nyid can ||

bsgom pa yi194 ni bar chad can || rgyas pa thams cad rnam195 spangs la ||1.7|

saṃkṣepād vakṣyate divyā buddhasiddhipradā196 śubhā |

prajñopāyavidhānena guhyasiddhir anuttarā ||1.8||197

sangs [T104] rgyas dngos grub legs ster ba || shes rab thabs kyi [B585] cho ga yis || [Q2v6]

gsang ba grub pa bla med pa || bzang pos198 mdor bsdus bshad par bya ||1.8||

śubhodayā nirāyāsā sarvavighnanikartanī |

[B2r1; I p. 3]199 nidhānaṃ sarvasiddhīnāṃ200 cintāmaṇir ivāparā ||1.9||

dge ‘byung nyon mongs med pa dang || [D2v1] bgegs rnams thams cad ‘jig mdzad cing ||

dngos grub [B586] kun gyi gter201 gyur pa || yid bzhin [Q2v7] nor bu mchog [T105] lta bu ||1.9|

jananī sarvabuddhānāṃ202 vikṣepāripramardanī |

sarvārthasādhanī caiva abhisambodhilakṣaṇā ||1.10||

sangs rgyas thams cad skyed203 byed cing || g.yeng ba’i dgra204 rnams ‘joms byed pa ||

don rnams thams cad grub205 byed [B591] pa || mngon par byang chub mtshan nyid [D2v2] do ||1.10||

sidhyanti sādhakā yasyā [B2r2] yatra tatra vyavasthitāḥ206 |

divyopāyasamāyuktā bhāvanāsu pratiṣṭhitāḥ207 ||1.11||

gang dang gang der gnas na [Q2v8] yang || thabs bzang dag dang ldan pa yis208 ||

bsgom pa dag la209 rab gnas [B592] na || sgrub210 po gang der211 dngos grub [T106] ‘gyur ||1.11||

prāpunvanti parāṃ bodhiṃ trivajrābhedarūpiṇīm212 |

pracchannavratarūpeṇa dharmasyāpi virodhakāḥ213 ||1.12||214

sbas pa’i brtul zhugs215 dang ldan pas || chos rnams dang216 yang ‘gal med par ||

rdor [Q3r1] gsum dbye ru med gzugs can || byang [D2v3] chub mchog [B593] ni thob217 par ‘gyur ||1.12||

[B2r3] vrajanty anuttaraṃ sthānaṃ kālāvadhivivarjitam218 |

prāṇātipātinaḥ krūrāḥ krūrakarmaratāś ca ye219 ||1.13||

dus kyi220 nges pa yongs spangs nas || bla med gnas su ‘gro bar ‘gyur ||221

srog chags gsod cing khro ba [Q3r2] dang || [T111] gang yang khro ba’i las dga’222 zhing ||1.14||

mithyāvāgvādajālena mohayitvāpi ye narāḥ |

narā jīvanti te ‘py āśu223 yatra si[B2r4]dhyanti caryayā224 ||1.14||

brdzun gyi225 tshig [B594] gi226 spros pa yis || mi gang rmongs pas ‘tsho ba yi227 ||

mi de dag kyang myur [D2v4] bar ‘dir || spyod pa ‘dis ni228 ‘grub par ‘gyur ||1.14||

paradārābhigantāraḥ paracittāpahāriṇaḥ229 |

[I p. 4] jugupsāhīnakarmāṇi230 kurvanto ‘pi nirantaram ||1.15||

gzhan gyi chung mar231 spyod pa dang || [Q3r3] gzhan gyi nor la rku ba [B595] dang ||

dman pa’i las can smad pa dag232 || [T112] rtag tu spyod par byed pa dang ||1.15||

yāṃ caritvā vrajanty āśu233 kāmadhātūrdhvataḥ234 param |

pracchannavra[B2r5]tarūpeṇa235 sādhakānāṃ bravīmy aham236 ||1.16||237

gang la spyod pas ‘dod khams kyi || steng gi238 pha rol ‘gro bar ‘gyur ||

sbas pa’i brtul [D2v5] zhugs239 ngo bo [B596] nyid || sgrub240 pa po [Q3r4] la bdag gis brjod ||1.17||

guhyacaryāṃ parāṃ divyāṃ sopāyāṃ241 sarvasiddhidām |

prāpyate janmanīhaiva vajrasattvapadaṃ242 yayā ||1.17||

gsang ba’i spyod pa mchog bzang po || dngos grub kun ster thabs bcas pa ||

rdo rje sems dpa’i [T113] gnas gang243 yin || tshe ‘di nyid la244 thob par [B601] ‘gyur ||1.17||245

[S p.7] icchanti ye paraṃ śāntaṃ buddhānāṃ śāśva[B2r6]taṃ padam |

samprāptuṃ tair246 anuṣṭheyā guhyasiddhiḥ parā śubhā247 ||1.18||

gang zhig248 mchog tu zhi ba nyid || [Q3r5] sangs rgyas rnams kyi249 rtag [D2v6] pa’i250 gnas ||

thob par ‘dod pas mchog zhi ba’i251 || gsang ba grub pas bsgrub par bya ||1.18||

vibhāvya tattvasaṃyuktair252 utpannakramayogataḥ |

anyathā tattvahīnais tu naiva siddhir avāpyate ||1.19||253

rdzogs pa’i rim pa’i [B602] rnal ‘byor nyid || de nyid254 ldan pas bsgom par bya ||

gzhan du [Q3r6] de [T114] nyid dman pas ni255 || dngos grub thob256 par mi257 ‘gyur ro ||1.19||

tattvaṃ hi kalpanā[B2r7]bāhyaṃ sarvopadhivivarjitam |

nirnimittaṃ nirābhāsaṃ nirdvandvaṃ paramaṃ258 śivam ||1.20||259

de nyid brtag260 pa rnams las gzhan || [D2v7] khyad par thams cad [B603] rnam261 spangs shing ||

mtshan ma med cing snang ba med || gnyis med mchog tu zhi ba [Q3r7] nyid ||1.20||

yāvad vikalpyate yuktyā śāstrāgamavidhikramāt262 |

[I p. 5] tāvad vistaratāṃ263 yāti tailabindu[B2v1]r ivāmbhasi ||1.21||

lung dang bstan bcos lugs rim264 pas || ji265 srid rtog pa dang bcas pas266 ||

de srid bar [B604; T115] du rgyas ‘gyur te || chu la ‘bru mar thim pa bzhin ||1.21||

tad alaṃ kiṃ267 tāvat tena vikalpāntarakāriṇā268 |

śāstre na269 tattvaniṣṭhasya270 utpattikramarūpiṇaḥ271 ||1.22||272

re zhig rtog des [D3r1] dgos273 med mchog || [3r] rnam rtog sna tshogs [Q3r8] byed pa yis274 ||

bstan bcos de nyid tshol mi dgos || bskyed pa’i275 rim pa’i ngo [B605] bo nyid ||1.22||

prathamaṃ tattvena276 vijñāya tattvasiddher277 vidhānakam |

[B2v2] tataḥ saṃvṛtim utpādya bhāvanādiṣu tattvataḥ ||1.23||

dang por de nyid shes byas la ||278 de nyid bsgrub phyir nyer279 gnas bya ||

de nas bsgom [T116] la ‘bad pa yis || nyams su myong ba [Q3v1] bskyed [D3r2] par bya ||1.23||

paścāc280 caryāṃ prakurvīta tattvoddīpitamānasaḥ |

tadantaraṃ281 tu vai kāryaṃ vrataṃ vidyāsamanvitam ||1.24||

de nyid gsal bar gyur282 sems [B606] kyis283 || phyi nas spyod pa yang dag spyad284 ||

rig pa dang ldan brtul zhugs285 kyang || de yi286 rjes la spyad par bya ||1.24||

*** guhyacaryāṃ prakurvīta ekacittaḥ suniścayaḥ |

tadantaraṃ cittotpādaṃ paścāt vidyāvrataṃ caret ||1.25||287

gcig pu288 brtan pa’i289 sems kyis ni290 || gsang ba’i spyod pa [Q3v2] spyad nas [B611] ni ||

de291 ni [T121] mthar thug skyes gyur292 nas || phyi nas [D3r3] rig pa’i brtul zhugs293 spyad ||1.25|| ***

anyathā tattvahī[B2v3]nasya kiṃ vratena prayojanam |

jīvikāheturūpeṇa narakāvāptikāriṇā294 ||1.26||

gzhan du de nyid dman pa yi295 || ‘tsho296 ba’i rgyu can nyid gyur pa ||

dmyal ba [B612] ‘thob297 bar byed pa’i rgyu || brtul zhugs298 kyis ni ci zhig bya ||1.26|| [Q3v3]

vrataṃ vināpi sidhyanti sādhakās299 tattvatatparāḥ |

tattvahīnā na sidhyanti cīrṇavrata[B2v4]śatair300 api ||1.27||

sgrub po301 de nyid la gnas pas || brtul zhugs med kyang302 ‘grub par ‘gyur ||

[T122] brtul zhugs303 brgya phrag [D3r4] la spyad kyang || de nyid [B613] dman304 na ‘grub mi ‘gyur ||1.27||

sidhyanti tattvasaṃyuktāḥ sarvatraiva hi nirmalāḥ |

[I p. 6] sādhakā305 bhāvanāśaktyā nirmuktāḥ306 sarvakalmaṣaiḥ307 ||1.28||

de nyid ldan na thams cad kyis308 || dri med309 de ni ‘grub par ‘gyur || [Q3v4]

sgrub po sgom310 pa dang ldan zhing || sdig pa kun las rnam grol bas ||1.28||

*** brtul zhugs311 kyis [B614] ni chags med thob312 || dngos grub rgyal bas thob ma [T123] gsungs ||

dngos [D3r5] grub de nyid shes gyur nas || ⸶ ‘thob313 kyi [read ni/pa ?] brtul zhugs314 sogs kyis [Q3v5] min315 ⸷ ||1.29||

chags pa kun las log gyur cing || slong mo [B615] gtso bor bya ba ste ||

de tsam brtul zhugs kyis khyab ‘gyur || de nyid spangs nas316 dngos grub med ||1.30||

‘bab stegs lha rten sbyin pa’ang317 min || khrus dang [Q3v6; D3r6] dka’ [T124] thub de bzhin te ||

‘di kun [B616] bden pa ma yin gyi || ‘di nyid gcig pu bden pa nyid ||1.31||318

gnod pa skyed par byed pa yi || ngan pa’i las dag sngon byas pas ||

de nyid dman pa’i lus can gyis || brtul zhugs ngo bo [Q3v7] ⸶ ma [B621] lus myong ⸷ ||1.32||319

mtshams320 med lnga po byed pa dang || srid par [D3r7] ngal bar byas pas kyang ||321

de nyid ldan na ‘grub [T125] ‘gyur te || dri med go ‘phang thob322 par ‘gyur323 ||1.33||

nor rnams phun tshogs [B622] bdag nyid kyi324 || de nyid rin chen sgom325 byed na ||

brtul zhugs med kyang [Q3v8] de nyid ni || nges par bla na med par ‘gro ||1.34||326

lung gi327 spyod pa las gsungs pa’i || brtul [D3v1] zhugs gang zhig328 ‘dir [B623] gnas pa ||

nor rnams sgrub329 par mi nus pas || ‘tsho ba’i phyir [T126] ni rtag330 pa nyid ||1.35||

phung po lnga yi331 [Q4r1] rang bzhin gzugs || rnam par shes pa’i gzhir gyur ltar ||

de ltar de nyid ldan brtul [B624] zhugs || de nyid las ni ‘jug par bstan332 ||1.36||

‘dul ba’i thabs kyi rgyu [D3v2] phyir dang || nor la sogs pa [Q4r2] sgrub333 phyir dang ||

sems can don du de nyid bcas || [T131] brtul zhugs zhal gyis bzhes [B625] pa yin ||1.37||334

‘tsho ba yi335 ni thabs tsam du || so so’i skye bos gtsor byed pas ||

ji ltar mtshan ma’i che ba nyid || de nyid [Q4r3] bral na dngos grub med ||1.38||

nor gyi336 ‘byor pa [D3v3] ldan pa’i bdag || rtag tu [B626] bsgoms pas ngal byas pa’i ||

smyon pa’i gzugs [T132] nyid la brten337 cing || gsang ba grub par rnam gnas nas ||1.39||

de nyid rdo rje ‘chang bla ma || bsgom dang [Q4r4] ldan pas ‘grub par ‘gyur ||

gzhan [B631] du de nyid ldan gyur kyang || dngos grub ‘bras bu’i snod [D3v4] mi338 ‘gyur ||1.40||

de ltar phyi rol yongs bcad la || de nyid bla med shes byas nas ||

[T133] sangs rgyas nyid du [B632] nges bya339 ste || blo ldan gsang ba [Q4r5] grub par spyod340 ||1.41||

rnam par g.yeng ba kun gyi341 gzhi || brtul zhugs spangs shing342 de nyid shes ||

shes rab thabs kyi cho ga yis || go ‘phang [D3v5] mchog ni bsgrub [B633] par bya ||1.42|| ***343

tac ca tattvaṃ sthitaṃ tantre344 śrīsamāje parisphu[B2v5]ṭam |

guptam anyatra nirdiṣṭaṃ prapañcānekavistaraiḥ345 ||1.43(29)||

de nyid de yang rgyud gnas pas || dpal ldan gsang [Q4r6] ba ‘dus [T134] par gsal ||

spros pa du ma rgyas gyur346 pas || gzhan du sbas nas347 bstan pa yin ||1.43||

[S, p. 8] kriyācaryādibhedena sūtrāntapiṭakādibhiḥ |

ekam eva paraṃ śuddhaṃ naikākāraṃ vyavasthitam ||1.44(30)||

bya ba spyod pa’i dbye ba [B634] dang || mdo sde’i sde snod la sogs su ||

mchog tu dag pa gcig pu nyid || [D3v6] rnam pa du mar rnam par gnas ||1.44|| [Q4r7]

sthāpitaṃ [B2v6] bhūtanāthena348 tattvaṃ saṃgopya yatnataḥ |

sattvāśayānubhedena skandharatnakaraṇḍake ||1.45(31)||

phung po rin chen snod nyid du || sems can bsam pa’i bye brag [T135] gis349 ||

de [B635] nyid ‘bad pas sba mdzad nas || sangs rgyas mgon pos rnam par bzhag350 ||1.45||

tad viditvā351 prayatnena svadehe saṃvyavasthitam |

bodhicittaṃ352 paraṃ śuddhaṃ gurupāda[B2v7]prasādataḥ ||1.46(32)||

byang chub sems mchog rnam par dag || bla ma’i zhabs kyi bka’ drin [Q4r8] gyis353 ||

rang gi [D3v7] lus la rab gnas [B636] pa354 || de ni ‘bad355 pas rig par bya ||1.46||

tataś caryāṃ prakurvīta bhāvanāṃ vā gṛhe sthitaḥ |

tattvaratnaviśuddhātmā sarvadvandvavivarjitaḥ356 ||1.47(33)||

de nas spyod pa bya ba ‘am || khyim du gnas te bsgom [T136] par bya ||

de nyid rin chen rnam dag bdag || rtsod pa thams cad rnam spangs pa357 ||1.47||

anyathā ye prakurvanti divyo[B3v1]358pāyavivarjitāḥ |

[I p. 7] viruddha⸶[B3r]⸷359samayādīni pacyante te tu raurave360 ||1.48(34)||

thabs bzang [Q4v1; B641] po ni rnam spangs nas || ‘gal ba’i dam tshig la sogs la || [D4r1]

gzhan du gang zhig bsgrubs361 gyur ba || de ni du ‘bod sogs par ‘tshed362 ||1.48||

yathā vahnau363 pradīpte ‘smin364 tṛṇadārvādisaṃcayaḥ365 |

prakṣipto366 bhasma[B3v2]tāṃ yāti prarohaṃ367 na punar vrajet ||1.49(35)||

ji368 ltar me ni ‘bar gyur pa369 || de ni rtswa370 shing [B642] phung po [T141] dag ||

bcug nas371 thal ba nyid du ‘gyur || [Q4v2] myu gu sogs pa’ang ‘byung mi ‘gyur ||1.49||

tathā372 tattvavihīnās tu kurvanto ‘tyadbhūtāni tu |

vipannā narakaṃ373 yānti yāvad ākāśasaṃbhavaḥ374 ||1.50(36)||

de bzhin de nyid med bzhin du || ngo mtshar che ba ltar byed [D4r2] pa ||

ji375 srid nam mkha’ gnas bar [B643] du376 || shi ba’i377 ‘og tu dmyal bar ‘gro ||1.50||378

*** ji379 ltar ‘ga’ zhig sbrul380 gdug la || [Q4v3] sman dang sngags sogs mi ldan par ||

[T142] rmongs pa’i381 bdag nyid382 gang rtse ba || gshin rje’i gnas ‘gror383 [B644] ‘dod pa yin ||1.51||

ji ltar mtha’ med rgya mtsho la || gru med [D4r3] ‘ga’384 zhig ‘jug ‘gyur385 ba ||

thabs dang rten med [Q4v4] gyur nas ni || skad cig gis ni ‘chi bar ‘gyur ||1.52||

de bzhin jaḥ yi386 mtha’ can [B645] rgyud || yang dag rab sbyin spangs gyur pa ||

[T143] smad387 cing dman pa’i las rnams ni || byas na mnar med ‘gro bar ‘gyur ||1.53|| ***388

[B3v3] duṣprāpyaṃ389 tatpadaṃ divyaṃ tattvam ity abhiśabditam390 |

prāpyate yena tacchuddhaṃ tadupāyaṃ bravīmy aham ||1.54(37)||

rnyed dka’ [Q4v5] bla med go [D4r4] ‘phang mchog || de nyid ces byar mngon [B646] brjod pa ||

gang gis dag pa de thob pa || de yi391 thabs ni bdag gis brjod ||1.54||

paśyanti ye hy anānātvaṃ guro[B3v4]r vajradhrasya ca |

prāpnuvanty atra te tattvaṃ siddhisaṃdohalakṣaṇam392 ||1.55(38)||

bla ma dang ni rdo rje ‘dzin || gang gis gnyis su med par mthong ||

dngos grub bsdus [T144] pa’i [Q4v6] mtshan nyid [B651] can || de nyid des393 ni ‘dir ‘thob ‘gyur ||1.55||

ye punar māninaḥ krūrāḥ śaṭhā dhūrtāḥ394 prapañcakāḥ395 |

gṛddhatāsakta[B3v5]cintāś396 ca kuto labdhaṃ kuto na tu ||1.56(39)||

gang yang [D4r5] khro zhing nga rgyal can || bslus pa byis397 dang spros la dga’ ||

‘dod cing chags pa’i [B652] sems can gang398 || gang las rnyed cing gang las399 min ||1.56||

śāṭhyena400 tu guruṃ natvā cchidrānveṣaṇatatparāḥ401 |

[I p. 8] mithyābhimānino402 duṣṭā vāgvādeṣu sadā ra[B3v6]tāḥ ||1.57(40)||

g.yo [Q4v7] sgyus bla ma403 phyag byed cing || skyon rtog pa la ched du byed ||

brdzun pas nga rgyal [T145] gdug pa can || tshig gi404 rtsod la rtag tu gnas ||1.57|| [D4r6]

[S, p. 9] vajrabhrātṛgurūṇāṃ405 ca vañcanā[K12v1(start), K22v1(start)]baddhacetasaḥ406 |

prāpnuvanti na te sattvās tatpadaṃ siddhidaṃ param407 ||1.58(41)||

rdo rje [B653] spun dang bla ma la || bslu408 ba’i bsam pa brten409 pa can ||

sems can des410 ni [Q4v8] dngos grub kun || ster ba’i [D4r7] go ‘phang de mi thob411 ||1.58||

anye ‘pi cātra dṛśyante paryu[B3v7]pāsya412 gurūn dṛḍham |

praṇāmapūjāsatkārair yāvat prāptaṃ413 [K22v2] samīhitam ||1.59(42)||

‘dir ni ‘di414 ‘dra gzhan yang mthong || ji415 srid ‘dod pa [B654] thob bar du ||

phyag ‘tshal mchod dang bsnyen bkur gyis416 || [T146] brtan417 par bla ma mnyes byas nas ||1.59||

[K12v2] prāpte tu tatpade divye purato ‘pi vyavasthitam418 |

na jāna[B4r1]nti durātmānaḥ ko ‘yaṃ419 kasmād ihāgataḥ ||1.60(43)||

go ‘phang [Q5r1] mchog ni thob nas ni || mdun nyid na ni gnas na yang ||

su zhig gang nas ci420 [B655] ltar ‘ong || rang bzhin ngan pas421 mi shes so ||1.60||

dṛṣṭvāpy422 ekākinaṃ423 dūre praṇāmaṃ kurva[K222v3]te dṛḍham |

bahūnāṃ tu punar424 ma[K12v3]dhye svāgate ‘pi da[B4r2]ridratā425 ||1.61(44)||

gcig426 pu mthong nas427 ring po nas428 || gus par phyag ni ‘tshal byed cing || [Q5r2]

de yang mang po’i nang429 du ni || bde bar [T151] byon nas rtsal430 gyis [B656; D4v1] phongs ||1.61||

evaṃvidhās tu431 ye sattvāḥ prāpnuvanti na432 te padam |

paraṃ paramanirvāṇaṃ433 yad uktaṃ bhūtavādinā ||1.62(45)||434

de lta bu yi435 sems can gang || mya ngan ‘das mchog go ‘phang mchog ||

yang dag gsung bas gang gsungs pa || de yis thob436 par mi437 ‘gyur ro ||1.62||

[K22v4] anye ‘pi cāpare438 sattvā dṛ[B4r3]śyante gurunindakāḥ | [K12v4]

[I p. 9] tyaktalajjā439 dūrācārāḥ440 saṃbhūtaguṇadūṣakāḥ441 ||1.63(46)||

gzhan yang [Q5r3] sems can ‘di [B661] lta bu || bla ma smod pa442 dag kyang mthong443 ||

ngo tsha444 spangs445 shing [T152] spyod pa ring || yang dag rim pa sun ‘byin [D4v2] pa ||1.63||

tantrasaṃgrahamātreṇa446 tatsvabhāvabahirmukhā[K22v5]ḥ447 |

nābhiṣiktā nānu[B4r4]jñātāḥ448 kurvate449 sattvasaṃgraham450 ||1.64(47)||

rgyud ni bsdu ba451 tsam nyid kyis452 || de yi453 dngos la kha phyir bltas454 ||

dbang [B662] bskur rjes gnang med par455 yang || [Q5r4] slob ma dag ni sdud par byed ||1.64||

svayaṃ gṛhītamantrāś456 ca pusta[K12v5]kaṃ vīkṣya457 harṣitāḥ |

ācāryaṃ naiva458 jānanti459 samayācārava[K22v5]rjitāḥ ||1.65(48)||460

glegs bam mthong bas461 dga’ gyur462 nas || gsang sngags rang nyid len par byed ||

slob dpon la463 ni [T153] shes min [B663] pa464 || dam tshig [D4v3] spyod pa rnam465 par spangs466 ||1.65||467

[B4r5] anugrahaṃ ca sattvānāṃ kurvate468 pustakājñayā |

na ca tattvaṃ vijānanti yad uktaṃ bhūtavādinā ||1.66(49)||469

sems can rnams ni sdud pa ni470 || [Q5r5] glegs bam bka’ yis471 byed pa yin ||

de nyid shes pa ma yin par472 || gang phyir yang dag gsungs pas [B664] bstan473 ||1.66||

eteṣā[K12v6]ṃ474 caiva teṣāṃ ca sarveṣā[B4r6]ṃ pāpakarmaṇā[K22v6]m475 |

asanmārgapravṛttānāṃ476 gatir ekaiva nārakī ||1.67(50)||

de lta bu dang477 de dag nyid || kun kyang sdig pa’i las can de ||

dam pa min pa’i lam zhugs [D4v4; T154] nas || dmyal ba [Q5r6] dag tu ‘gro bar gcig478 ||1.67||479

*** sdug bsngal phongs480 dang nyon mongs [B665] dang || sna tshogs nad kyis gtses481 pa’i mthar ||

shi nas dmyal bar ‘gro bar ‘gyur || skye gnas ngan par skye bar ‘gyur482 ||1.68|| ***483

[S, p. 10] ebhir durāsadaiḥ sārdhaṃ484 samayācāravarjitaiḥ485 |

vāso ‘pi486 naiva [B4r7] kartavyaḥ487 saugatīṃ488 si[K12v7]ddhim icch[K22v7]atā489 ||1.69(51)||490

bde gshegs dngos grub ‘dod na ni || [Q5r7] dam tshig spyod pa [B666] spangs pa yis || [D4v5]

bsgrub491 dka’ [T155] de dang lhan cig tu || gnas pa nyid du ‘ang mi bya’o ||1.69|

[I p. 10] paryupāsya ciraṃ492 kālaṃ493 kāyavākcittato dṛḍham494 |495

ācāryaṃ496 sarvabhāvena yāvat tuṣṭiṃ pa[B4v1]rāṃ gataḥ ||1.70(52)||

dngos po kun gyis497 slob dpon la || ji498 srid mnyes par gyur bar du ||

lus ngag yid kyis499 brtan pa [B671] ru500 || dus ni ring por mnyes byed501 [Q5r8] pa’i ||1.70||

tataḥ prāpnoti nirvighnaṃ guru[K22v8]pādaprasādataḥ502 |

śiṣyaḥ503 [K12v8] sunirmalaṃ tattvaṃ saṃpradāyavyavasthitam ||1.71(53)||504

slob ma shin tu dri med par505 || de nyid yang dag rab sbyin gnas506 ||

bla [D4v6] ma’i zhabs [T156] kyi507 bka’ drin gyis508 || de nas [B672] bgegs509 med ‘thob ‘gyur ba510 ||1.71||

tena siddhir511 bhava[B4v2]ty āśu512 bhāvitena513 divāniśam514 |

vipulā tattvarājena trivajrābhe[K22v9]darūpiṇī515 ||1.72(54)||516

rdo rje gsum dbyer med pa’i dngos || de nyid rgyal po yangs pa ste517 ||

nyin dang mtshan du [Q5v1] bsgoms pa yis || dngos grub myur du des518 ‘thob ‘gyur ||1.72||

siddhiś ca sādhakendrāṇāṃ mantramu[K12v9]drādivista[B4v3]raiḥ519 |

naikatantrāntare ‘py520 uktā japahomavratādibhiḥ ||1.73(55)||

sngags [B673] dang phyag rgya rgyas gyur pa’i || dngos [D4v7] grub sgrub521 pa’i dbang po la ||

rgyud rnams du mar [T161] gsungs pa yi || bzlas dang sbyin sreg brtul zhugs sogs ||1.73||

sandhyāvidhicatuṣkeṇa522 deśama[K22v10]ṇḍalalekhanaiḥ |

varṇarūpādibhedena kulā[B4v4]nāṃ ca vikalpanaiḥ ||1.74(56)||

thun mtshams bzhi523 [Q5v2] yi cho ga [B674] yis || yul524 dang dkyil ‘khor bri la sogs ||

kha dog gzugs sogs dbye ba yis525 || rigs rnams su ni rnam brtags526 dang ||1.74||

snānārcanopa[K12v10]vāsaiś ca mudrābandhakramais527 tathā |

pratimādividhānaiś ca cai[K23r1]tyakarmapravistaraiḥ528 ||1.75(57)||

khrus [D5r1] dang lha mchod smyung529 ba dang || [5a] phyag rgya ‘ching ba’i rim530 [B675] de bzhin ||

sku gzugs [T162] la sogs cho ga dang531 || [Q5v3] mchod rten las532 ni rgyas pa dang ||1.75||

*** de ltar rnam pa sna tshogs pa’i || rnam rtog sna tshogs byed pa yis533 ||

grub pa sems can bsam rim [B676] bzhin || dpal [D5r2] ‘byung ba yi mgon pos gsungs ||1.76||534 ***535

evaṃ536 vi[B4v5]kalpalakṣais tu yā proktā537 bhūtavādinām |

[I p. 11] siddhis tayāpi538 sidhyanti539 kiṃ tu tair [K12v11] nātra540 sādhakāḥ ||1.77(58)||541

de ltar rnam rtog ‘bum phrag gis542 || yang dag gsung pas543 [Q5v4] grub gsungs pa ||

der ni dngos [T163] grub gang ‘grub pa’ang544 || ‘on kyang ‘dir545 [B681] ni de546 mi ‘grub ||1.77||

*** lo gcig547 la sogs bskal548 pa dang || gcig549 dang gnyis su srid550 pa’i mthar || [D5r3]

sgrub551 po gang gis552 ‘grub ‘gyur ba || chos kyi rnam grangs [Q5v5] rgyas gyur pa ||1.78||

skye ba grangs [B682] med du ma ru || bsgom la brtan553 zhing chags med pas ||

sgrub554 pa’i dbang [T164] po555 grub pa ru || ‘gyur bar gang zhing556 sngar gsungs pa ||1.79|| ***557

tad alaṃ kiṃ558 tayā tāvad bhū[K23r2]tayā[B4v6]py559 atra kāraṇam |

siddhiḥ saukhyādhikair duḥkhaiḥ prāpyate nātiyātanaiḥ560 ||1.80(59)||561

de ni re zhig ‘dir mi dgos || thob par [D5r4] ‘gyur562 ba [B683] dgos ma yin || [Q5v6]

grub pa’i bde ba las lhag pa’i || lus gdung563 sdug bsngal gyis mi ‘thob ||1.80||

asmiṃs tu śrīsamājākhye tyaktvā564 sarvapravi[K13r1]staram565 |

[B4v7] sidhya[K23r3]te566 janmanīhaiva567 utpannakramayogataḥ ||1.81(60)||

dpal ldan ‘dus pa zhes bya ‘dir || spros pa thams cad rnam568 spangs nas ||

rdzogs [T165] pa’i [B684] rim pa’i rnal ‘byor gyis569 || tshe ‘di nyid la ‘grub570 par ‘gyur ||1.81|| [Q5v7]

śrīsamājāt paraṃ571 nāsti ratnabhūtaṃ tridhātuke |

sārāt sārataraṃ proktaṃ tantrāṇām ⸶[B5r]⸷572 uttarottaram573 ||1.82(61)||

dpal ldan [D5r5] ‘dus las mchog gzhan med || ‘jig rten gsum gyi574 rin chen ‘gyur575 ||

snying po las kyang snying po [B685] mchog || rgyud kun gyi576 ni bla ma’i bla ||1.82||

[S, p. 11] sthitam udde[K23r4]śa[K13r2]nirdeśair utpannakramayogataḥ577 |

samājaṃ578 ye na579 jānanti susiddhau580 ghaṭate581 katham ||1.83(62)||

bstan dang bshad pas582 rnam gnas pas583 || rdzogs pa’i rnal ‘byor rim pa nyid ||

[T166] ‘dus [Q5v8] pa gang gis584 mi shes pa || de yis585 dngos grub ji586 [D5r6] ltar [B686] ‘grub ||1.83||

sarvasaṃśayacchettāram ajñānatimirāpaham |

śrīsamā[K23r5]jaṃ parityajya buddharatnakaraṇḍakam ||1.84(63)||

the tshom thams cad gcod byed cing || mi shes rab rib sel587 byed pa ||

sangs rgyas rin chen za ma tog || dpal ldan ‘dus pa yongs spangs nas ||1.84||

[K13r3] ajño588 vāñcchati589 so ‘nyatra590 siddhiṃ naikavikalpitaiḥ591 |

[I p. 12] hanty asau muṣṭinākāśaṃ pibec ca592 mṛgatṛṣṇakām593 ||1.85(64)||594

rnam rtog du mas [Q6r1] brtags595 pa [B691] yis596 || rmongs pa dngos grub ‘dod gyur pa ||

mkha’ la khu [T171] tshur rdeg597 pa [D5r7] dang || smig rgyu’i chu la ‘thung598 ba bzhin ||1.85||

[K23r6] tantrasya vistaraṃ tyaktvā599 ādikarmikabhāvanam |

prajñopāyaṃ600 vidi[K13r4]tvā tu yathābhūtaṃ vyavasthitam ||1.86(65)||

dang po’i las can bsgom pa [B692] yi601 || spros pa’i rgyud [D2r5] rnams spangs byas [Q6r2] shing602 ||

thabs dang shes rab shes byas nas || ji603 lta ba bzhin rnam par gnas604 ||1.86||

tatas tu bhāvayed dhīmān ekacittaḥ suni[K23r7]ścayāt |

aharniśaṃ605 kṛtābhyāsaḥ sidhyate606 nātra saṃśayaḥ ||1.87(66)||

de phyir des607 byas sems gcig pa608 || blo dang ldan pas609 [B693] bsgom par [T172] bya ||

nyin dang mtshan du [D5v1] bsgom610 byas na611 || [5b] ‘grub ‘gyur ‘di la the tshom612 [Q6r3] med ||1.87||

na tithir613 na ca nakṣatraṃ614 nopavāso vi[K13r5]dhīyate |

advayajñānayuktasya siddhir bha[K23r8]vati saugatī ||1.88(67)||615

tshes grangs med cing rgyu skar med || ‘di la smyung616 ba bshad pa med ||

gnyis med ye shes dang [B694] ldan na || bde bar gshegs pa’i dngos grub ‘gyur617 ||1.88||618

bhaktiṃ vajradhare619 sadā guṇanidhau kṛtvā trivajrāmalāṃ620

janmābdhāv atipāpavīcigahane621 potaikabhūtāṃ622 parām |

[K13r6] paścāt sādhana[K23r9]m ārabheta matimān623 tantroktamārgānugaṃ624

625guhyaṃ sarvaguṇodayaṃ626 gatamalaṃ sarvārthasiddhipradam ||1.89(68)||

yon tan gter gyur rdo rje ‘chang la dri med rdo rje gsum gyi627 rtag [Q6r4; T173] tu gus [D5v2] byas la ||

skye ba’i rgya mtsho sdig pa’i rlabs drag628 mang ldan pa la [B695] grur629 gyur gcig630 pu mchog ||

gsang ba’i yon tan ‘byung ‘gyur dri ma bral zhing don kun ‘grub631 cing rab tu sbyin par byed pa yi || rgyud nas gsungs pa’i [Q6r5] lam dang ldan pa’i sgrub632 po blo dang ldan pas [B696] deng nas633 brtsam par [D5v3] bya ||1.89||

iti paramārthasatryakṣaratantrasadbhāvoddhṛtā[K13r7]yāṃ634 [K23r10] śrī[I p. 13]guhyasiddhau635 vajrasattvasādhanavratatattvanirdeśo636 nāma prathamaḥ paricchedaḥ ||

[T174] don dam pa’i yi ge gsum dang ldan pa’i rgyud kyi637 don nges par638 bsdus pa dpal gsang ba grub pa zhes bya ba dpal rdo rje sems dpa’ mnyes par bya ba [B701] las639 brtul [Q6r6] zhugs dang de kho na nyid nges par bstan pa’i640 le’u ste dang po’o || ||