（139）

The Opening Passages of Bhavabhaṭṭa s Commentary (Vivṛti)

The Opening Passages
on theof Bhavabhaṭṭa s Commentary (Vivṛti)
Cakrasaṃvaratantra
̶Remarks
̶Remarks on Cakrasaṃvaratantra
on theon his
his elaboration
elaboration of
of the preamble ̶
the preamble ̶
̶Remarks on his elaboration of the preamble ̶
Bang,
Bang, Junglan*
Junglan*
Bang, Junglan*
0. Introduction
0. Introduction
The Cakrasaṃvaratantra starts with athātaḥ (1.1a) rather than with the orthodox formula
The Cakrasaṃvaratantra starts with athātaḥ (1.1a) rather than with the orthodox formula
beginning
beginning
The with evaṃ
with
Cakrasaṃvaratantra evaṃ mayā
mayā śrutam.
śrutam.
starts Because
Because
with athātaḥ of this,
of
(1.1a) this, Bhavabhaṭṭa
Bhavabhaṭṭa
rather than with the is intent
is intent
orthodox on formula
on demon-
demon-
strating
strating
beginning in
in the
withopening
the opening of
of his
evaṃ mayā Cakrasaṃvaratantravivṛti
Cakrasaṃvaratantravivṛti
his śrutam. (hereafter
(hereafter CaSaVi)
Because of this, Bhavabhaṭṭa CaSaVi)
is intentthat
thatonthe teach-
thedemon-
teach-
ing
ing of the
of
strating the Cakrasaṃvara
Cakrasaṃvara
in the opening of his wasCakrasaṃvaratantravivṛti
was nevertheless directly
nevertheless directly revealed
revealed by the
by
(hereafter the Buddha.
Buddha.
CaSaVi) He
thatHe thereby
thethereby
teach-
aims
ing ofto
aims totheestablish
establish
Cakrasaṃvarathe
the Tantra’s
Tantra’s authority.
authority. His
was nevertheless His style and
and his
style revealed
directly his byrepertoire
repertoire
the Buddha.of
of textsHepresum-
texts presum-
thereby
ably
ably follow
aims follow those the
those
to establish of his
of his predecessors
predecessors
Tantra’s whoHiscomposed
authority.who composed commentaries
style andcommentaries
his repertoire on on non-Vajrayāna
of non-Vajrayāna
texts presum-
and
and Vajrayāna
ably Vajrayāna
follow those scriptures.
scriptures. This style
This style and
of his predecessors andwho
repertoire
repertoire
composed werecommentaries
were prevalent in
prevalent in Bhavabhaṭṭa’s
Bhavabhaṭṭa’s
on non-Vajrayāna time
time
and afterwards.
and Vajrayāna For
For example,
afterwards.scriptures. This most
example, most of
of the
style and the citations
citationswere
repertoire in
in his
his introduction
introduction
prevalent are
are also
also seen
in Bhavabhaṭṭa’s seen in
in
time
Haribhadra’s
Haribhadra’s Abhisamayālaṃkārāloka,
Abhisamayālaṃkārāloka, in
in Śrīdhara’s
Śrīdhara’s Sahajālokapañjikā
Sahajālokapañjikā
and afterwards. For example, most of the citations in his introduction are also seen in (a
(a commentary
commentary
on
on the Kṛṣṇayamāritantra),
the Kṛṣṇayamāritantra),
Haribhadra’s in
in Abhayakaragupta’s
Abhisamayālaṃkārāloka, Abhayakaragupta’s
in Śrīdhara’s Āmnāyamañjarī
Āmnāyamañjarī
Sahajālokapañjikā (a
(a commentary
commentary
(a commentaryon
on the
the
Saṃpuṭodbhavatantra),
Saṃpuṭodbhavatantra),
on the Kṛṣṇayamāritantra), in Ratnarakṣita’s
in Ratnarakṣita’s Padminī Āmnāyamañjarī
Padminī
in Abhayakaragupta’s (a commentary
(a commentary on on the Saṃvarodaya),
the Saṃvarodaya),
(a commentary on the
etc.
etc.
Saṃpuṭodbhavatantra), in Ratnarakṣita’s Padminī (a commentary on the Saṃvarodaya),
Although the
etc. Although the significance
significance of of the
the CaSaVi
CaSaVi as
as an
an extensive
extensive and and influential
influential commentary
commentary in in
the Saṃvara
the Saṃvara tradition
Although1tradition has been
has
the significancebeenofoften
often mentioned
mentioned
the CaSaVi as anbybyextensive
scholars,and
scholars, it has
it has not yet
not
influentialyet been
been translated
translated
commentary in
into English
intoSaṃvara
the .. Also
English1traditionAlso since
since we
we have
has been oftenthe
have the ‘best’
‘best’ manuscript
mentioned manuscript
by scholars, (Göttingen
it has notXc14-56)
(Göttingen yet been which
Xc14-56) which
translatedthe
the
two critical
two
into critical editions
Englisheditions
1 did not
did
. Also since not consult,
weconsult,
have the some
some unclear
unclear
‘best’ parts and
parts
manuscript and passagesXc14-56)
passages
(Göttingen reconstructed
reconstructed from
whichfrom the
the
twoTibetan
the critical translation
Tibetan editions didin
translation the
innot previous
theconsult,
previoussomeeditions
editions can now
now be
can parts
unclear be
andimproved
passagesby
improved carefully
carefully examin-
byreconstructed examin-
from
ing
ing this and
this
the Tibetan andtranslation
the other
the other available
available manuscripts.
manuscripts.
in the previous Therefore,
editionsTherefore,
can now be this
this paper aims
paper
improved aims to demonstrate
to demonstrate
by carefully examin-aa
distinctive
ing this andfeature
distinctive feature
the other of
of the
the opening of
of Bhavabhaṭṭa’s
openingmanuscripts.
available Bhavabhaṭṭa’s commentary
commentary
Therefore, and to
to provide
and aims
this paper provide aa re-edition
re-editiona
to demonstrate
of
of the Sanskrit
the Sanskrit
distinctive feature texts
texts and
ofand an
the an annotated
annotated
opening translation. It
translation.
of Bhavabhaṭṭa’s Itcommentary
must however
must however betonoted
andbe noted
providethatathis
that this article
article
re-edition
contains
contains only Bhavabhaṭṭa’s
only
of the Sanskrit Bhavabhaṭṭa’s commentary
commentary
texts and an annotated on the
on the first
translation. first twohowever
two
It must verses of
verses ofbethe
the firstthat
first
noted chapter.
chapter. If we
If we
this article
think
think of
containsof the
onlyextensive
the extensive length of
of the
the Tantra
length commentary
Bhavabhaṭṭa’s and
Tantraon
andtheits commentary,
itsfirst two verses this
commentary, this is
is obviously
of the obviously
first chapter.aa partial
partial
If we
attempt
attempt
think of atat their
thetheir reconstruction.
reconstruction.
extensive length of the Tantra and its commentary, this is obviously a partial
attempt
* Robert atH.their
N.
* Robert H. N. Ho Horeconstruction.
Family
Family Foundation
Foundation Postdoctoral
Postdoctoral Fellow,
Fellow, affiliated
affiliated with
with the
the Institute
Institute for
for Com-
Com-
prehensive Studies
Studies of of Buddhism,
Buddhism, Taisho
Taisho University
University (大 (大 正 大 大学 学綜 綜合 合佛教 教研 研究 究 所),
所), Japan.
Japan.
prehensive
* Robert H. N. Ho Family Foundation Postdoctoral Fellow,正affiliated with佛the Institute for Com-
(junglan.bang@gmail.com) [This
(junglan.bang@gmail.com) [This research was
was assisted
assisted by
by a postdoctoral
postdoctoral fellowship
fellowship from
from The
The
prehensive Studies of Buddhism, research Taisho University (大 正a大 学 綜 合 佛 教 研 究 所), Japan.
Robert H.
Robert H. N.
N. Ho
Ho Family
Family Foundation
Foundation Program
Program in in Buddhist
Buddhist Studies
Studies administered
administered by by the
the American
American
(junglan.bang@gmail.com) [This research was assisted by a postdoctoral fellowship from The
Council
CouncilH. of Learned
ofN.
Learned Societies.]
Societies.]
Robert Ho Family Foundation Program in Buddhist Studies administered by the American
**
** Special
Special thanks to Harunaga
Harunaga Isaacson
Isaacson who
who provided
provided various
various materials
materials for
for this
this edition
edition and
and drew
Council of thanks
Learned toSocieties.] drew
my attention
my attention to to this
this text
text with
with many
many improved
improved readings
readings ofof the
the text,
text, and
and to
to Ryugen
Ryugen Tanemura,
Tanemura, who who
** Special thanks to Harunaga Isaacson who provided various materials for this edition and drew
offered valuable
offered valuable comments
comments throughout
throughout regular
regular readings
readings of
of this
this text
text with me.
me. I also
also had
had help
help inin
my attention to this text with many improved readings of the text, andwith
to RyugenI Tanemura, who
understanding several
understanding several other
other texts
texts pertinent
pertinent to
to this work
work from
from Kenichi
Kenichi Kuranishi.
Kuranishi. Especially
Especially I
offered valuable comments throughout regularthis
readings of this text with me. I also had help inI
thank
thank Bergljot Chiarucci
Bergljot several
Chiarucci for correcting my
mytoEnglish and typos of
of the
the Sanskrit text.
text. However, all
understanding otherfortexts
correcting
pertinent English and from
this work typosKenichi Sanskrit
Kuranishi. However,
EspeciallyallI
remaining
remaining errors
errors are
are my
my own.
own.
thank Bergljot Chiarucci for correcting my English and typos of the Sanskrit text. However, all
11 As for
As for aa translation
translation into
into other modern
modern languages,
languages, aa Chinese
Chinese translation
translation ofof Bhavabhaṭṭa’s vivṛti on
Bhavabhaṭṭa’s vivṛti on
remaining errors are my other
own.
the first
the first four chapters
chapters has
has been cf. Linan
been published. cf. Linan 2005.
2005. Moreover,
Moreover, aa English
English translation
translation of
of whole
whole
1 As for afour
translation into other published.
modern languages, a Chinese translation of Bhavabhaṭṭa’s vivṛti on
chapters of
chapters Cakrasaṃvaratantra has
of the Cakrasaṃvaratantra has been
been published
published in Gray
Gray 2007.
2007.
the first fourthe
chapters has been published. cf. Linan 2005.inMoreover, a English translation of whole
chapters of the Cakrasaṃvaratantra has been published in Gray 2007.
（140）

The opening sentence (ādivākya): evaṃ mayā śrutam vs. athātaḥ in Vajrayāna litera-
ture
The orthodox statement that appears at the beginning of Buddhist scriptures to reveal
that the discourse of the Buddha has been fully and correctly retained and set forth is
the evaṃ mayā śrutam formula. It is found in most Buddhist Tantras, for example, the
Mañjuśriyamūlakalpa, Sarvatathāgatatattvasaṃgraha, Guhyasamājatantra, Paramādya,
Hevajratantra, Saṃpuṭodbhava, etc., where it denotes the authority of the Tantric teach-
ing. Needless to say, an analysis of the five words evaṃ mayā śrutaṃ ekasmin samaye (如
是我聞一時) is already found in many early commentaries on non-Vajrayāna texts, even in
Pali sources. For example, we can see such an analysis in the Mahāprajñāpāramitopade-
śaśāstra (大智度論, Dazhi du lun)2 ascribed to Nāgārjuna. Likewise, later Mahāyāna and
Vajrayāna authors were committed to an exposition of each word of this opening sentence.
It is noteworthy that Chinese3 and Tibetan translations of the Mahāvairocanābhisaṃ-
bodhitantra contain this opening sentence, but Buddhaguhya’s commentary attests that
this Tantra does not begin with this phrase4 . Similarly, in the main text to be examined
here, the Cakrasaṃvaratantra (a.k.a Herukābhidhāna), the teaching does not commence
with the words evaṃ mayā śrutam ekasmin samaye but with the words athātaḥ. If we con-
sider the significance of the first words of Buddhist scriptures in verifying the Buddha’s
teaching, this athātaḥ (‘now then’), which is seen usually at the opening of new chapters
to introduce a new topic, is surely unconventional. Regarding the absence of the tradi-
tional opening, the Cakrasaṃvarapañjikā of Jayabhadra, the earliest extant commentary
on the Cakrasaṃvara, clearly shows that people in his time raised the question of why this
Tantra does not begin with evaṃ mayā5 . He clarifies that the meaning of athātaḥ should
be understood as a combination of the words atha and ataḥ. More specifically, the word
atha (‘then’) indicates that this Tantra was taught immediately after the teaching of the
Khasamatantra. And the word ataḥ (‘from this’) is used to emphasise that this Tantra is
derived ‘from the Khasama’, i.e. the Mūlatantra according to Jayabhadra, since it implies
a succession6 . Bhavabhaṭṭa mostly follows Jayabhadra’s explanation of the athātaḥ, but he
2 In the second chapter, the words are expounded on through a series of questions and answers,
i.e., evaṃ ‘thus’ is associated with faith (信, śraddhā); mayā ‘by me’ is to be understood as a
conventional designation (名, saṃketa), śrutaṃ ‘it has been heard’ indicates causes and conditions
(因縁和合, hetuprayaya-saṃnipāta); ekasmin ‘once’ indicates a certain occasion in conventional
reality (隨俗説, saṃvṛti); and samaye ‘at that time’ expresses worldly samaya (time), but it lacks
of svalakṣaṇa in absolute reality. (cf. T1509.25.62c16-66a17).
3 The Chinese translation by Śubhākarasiṃha and Yixing (in 724-725 AD) contains this formulation
(如是我聞一時薄伽梵, T0848.18.1a09).
4 mdo sde dang rgyud gzhan dag tu ’di skad bdag gis thos pa ’byung la | rgyud ’dir ma smos pa ni
ston pa dang dus dang gnas des pa dang nyan pa dang sdud par mdzad pa’i byang chub sems dpa’
kun du bzang po dang | phyag na rdo rje la sogs pa rtogs pa gtso bor gyur pa’i phyir ’di skad bdag
gis thos pa ma smos te | (D2663.nyu.68a7-68b2)
5 Jayabhadra’s Cakrasaṃvarapañjikā : atra tantrādāv evaṃ mayetyādinā saṃgītikāreṇa kasmād up-
odghāto na kṛta iti codyam anūdya, kecid evaṃ parihārārthaṃ vyācakṣate bhagavato ’pratisṭhi-
tanirvāṇapradarśanārtham iti / etad eva spaṣṭayati sarvātmani sadā sthita iti // based on Sugiki’s
edition. (cf. Sugiki 2006 p.105).
6 Ibid.pp.105-6: athetyādinā nipātasamudāyenāsyottaratantratvaṃ niścinoti / athety ānantarye,
khasamatantrānantaraṃ vakṣyamāṇam idaṃ vakṣye kathayiṣyāmīti saṃbandhaḥ // ata iti krame
hetvarthe ca [/] tadanantaram iti vispaṣṭaṃ vaktavye atha-śabdopādānaṃ maṅgalārtham /
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（141）

takes up the position that the Khasama is itself an abridgement of a larger Ur-tantra. Re-
garding this discrepancy in the views of the two authors, it should be noted that Jayabhadra
mentions and disagrees with the interpretation that Bhavabhaṭṭa follows in the pañjikā7 . As
for the problem of the original Tantra of Saṃvara literature, Tsuda 1974 mentions that Bu
ston quotes the following passage from Vajra’s commentary on the Saṃvaramūlatantra
as follows:

The original tantra has 100,000 chapters; the uttara-tantra is the mKhaḥ dang
mnyam pa (Khasamatantra) of 100,000 ślokas; and the uttarottaratantra of
fifty-one chapters has 1,700 ślokas.8

Although the commentators attest to several different positions on the transmission of

the Cakrasaṃvara, it is evident that their version of the text begins with athātaḥ. There-
fore, on this point, it should be mentioned that the Sarvabuddhasamāyogaḍākinījālaśaṃ-
vara (hereafter Samāyoga), an important transitional scripture between the yogatantra and
the yoginītantra and one that had considerable influence on the Cakrasaṃvara, follows no
set opening statement but begins with rahasye parame ramye sarvātmani sadā sthitaḥ9
which is also found at Cakrasaṃvara 1.2cd. Not even the first chapter of this text is writ-
ten in the form of a discourse between the Buddha and a requestor nor is any such discourse
mentioned in the recitation of the saṃgītikāra (the person who recites the canon). This
fact could allude that the necessity of another orthodox opening of the Cakrasaṃvara oc-
curred to its composer(s) or compiler(s) after the time of the Samāyoga. As for the orthog-
raphy śaṃvara of the Samāyoga, Bhavabhaṭṭa attests that the term saṃvara was already
widespread in his time although he is clearly aware that it is derived from śaṃvara10 .

Five kinds of sampad

Bhavabhaṭṭa mentions that five completions (sampads, perfect conditions for the advent of
this Tantra) help to elucidate the main topic, Śrīheruka. They are svārthasampad (comple-
tion of one’s own goal), parārthasampad (completion of the goal of others), svārthasam-
padupāyasampad (completion of the means for the completion of one’s own goal), parā-
rthasampadupāyasampad (completion of the means for the completion of the goal of oth-
ers), and sthānasampad (completion of the place). These terms are also found in another
work of his, the Catuṣpīṭhapañjikā, which is presumably earlier than the vivṛti. In ear-
lier Vajrayāna literature, Buddhaguhya’s commentary on the Mahāvairocanābhisaṃbodhi
enumerates the eleven completions (sampad) of Vairocana11 . But these eleven sampad are
maṅgalādīni śāstrasyādau vākyāni śrotṝṇāṃ nirvighnārtham adhikārārtho vā / ata evoktam —
pūrvaprakṛtāpekṣaṃ (em., -pūrvaprakṛtāpekṣaṃ Sugikied. ) maṅgalam athavādhikārikaṃ prāhur
atha-śabdam, ataḥ-śabdaṃ kramahetvarthaṃ tu śāstrasyeti //
7 For further details, see section 2.4.
8 Tsuda 1974:20-51.
9 Cf. Dhīḥ 58:143.
10See the text and translation of section 3.4.2.
11The listed eleven perfections are (1) the completion of abandonment (spong ba phun sum tshogs

pa), (2) the completion of place (gnas phun sum tshogs papa), (3) the completion of entourage
(’khor phun sum tshogs papa), (4) the completion of the teacher (ston pa phun sum tshogs papa),
(5) the completion of power (mthu phun sum tshogs papa), (6) the completion of expedient means
to benefit others (gzhan gyi don gyi thabs phun sum tshogs papa), (7) the completion of the causal
（142）

utilised to expound on the initial circumstance in which Buddha first teaches. The men-
tion of sampads seems to be rather common. For example, Ratnarakṣita mentions three
kinds, sthānasampat, parṣatsampat, and adhyeṣakasampat in the nidānavākya section of
the Padminī 12 . However, Bhavabhaṭṭa uses his own set of five sampad to demonstrate the
attainments of Śrīheruka, who is the teacher, as well to demonstrate that Śrīheruka him-
self is the content of the teaching. That is to say, the object of what he teaches (vakṣye,
1.1a), śrīherukasaṃyogam (1c), which is a karmadhāraya compound, according to Bhava-
bhaṭṭa, is indicated by the completion of his (Śrīheruka’s) goal (svārthasampad), and the
three qualifiers, i.e., pāda 1d (sarvakāmārthasādhakam), pāda 2a (uttarād api cottaram)
and pāda 2b (ḍākinījālasaṃvaram), qualifying the śrīherukasaṃyogam, are hinted at by
parārthasampad, svārthasampad-upāyasampad, and parārthasampad-upāyasampad re-
spectively. Pāda 2cd is the description of his sthānasampad.

[Text of vv.1-2]

5RdQm \cŵ[ƫ _Ǚŏ bZdbdĮ QƲ e_ŵQ\dQp r

ǪfżŕBbƫ[mDƫ b_ƨBdZdRƨbdĥBZp  t 
9ă\dSeV Gmă\ƫ NdeBUfId]bƫ_\Zp r
\cŵŏ V\Ņ \ŋŏ b_ƌüZeU bSd ƑŵRQ4  u 

[Translation of vv.1-2]

Immediately after [the teaching of the mūlatantra], then I shall exten-

sively but not concisely13 , teach the secret union of Śrīheruka, which ful-
fils all wishes and goals. (1) [I] who always abide in the secret and most
agreeable state which is all-encompassing [shall teach the śrīherukasaṃyoga
which is] better than the best [and] the saṃvara of the net of Ḍākinīs. (2])

Synopsis of Bhavabhaṭṭa’s śāstrārambha and his commentary on verses 1-2

1. Opening

(a) Maṅgalas
(b) Five pravṛttyaṅgas
(c) The teacher, the requestor, the reciter, and the teaching

2. Commentary on verse 1.1ab

(a) The meaning of athātaḥ (1a)

basis of the Bhagavat Vairocana (bcom ldan ’das rnam par snang mdzad kyi rgyu phun sum tshogs
papa), (8) the completion of his nature (rang bzhin phun sum tshogspa), (9) the completion of the
causal basis of Enlightenment (byang chub kyi rgyu phun sum tshogs papa), (10) the completion of
its nature [of Enlightenment] (rang bzhin phun sum tshogs papa), and (11) the completion of the
manifestation and transformation of Enlightenment (byang chub kyi rnam par sprul pa byin gyis
rlob pa phun sum tshogs papa).
12Tanemura, Kano & Kuranishi 2016b:123-4.
13However, Bhavabhaṭṭa comments on pāda 1.1b as consisting of three parts, i.e., samāsāt, na tu,

and vistarāt. See section 2.4

 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（143）

(b) The commentary on rahasyam (1a) : abhidheya

(c) The commentary on vakṣye (1a) : abhidhāna
(d) The meaning of samāsān na tu vistarāt (1b)

3. The five completions (commentary on 1.1c-2)

(a) Svārthasampad, commentary on śrīherukasaṃyogam (1c)

(b) Parārthasampad, commentary on sarvakāmārthasādhakam (1d)
(c) Svārthasampadupāyasampad, commentary on uttarād api cottaram (2a)
(d) Parārthasampadupāyasampad, commentary on ḍākinījālasaṃvaram (2b)
i. Nirukti of the word ḍākinī
ii. The meaning of ḍākinījālasaṃvara
(e) Sthānasampad, commentary on rahasye parame ramye sarvātmani sadā sthi-
taḥ (2cd)
i. The meaning of rahasye (2c)
ii. The meaning of parame (2c)
iii. The meaning of ramye (2c)
iv. The meaning of sarvātmani sadā sthitaḥ (2d)

Sigla

G Göttingen Xc14-56. Incomplete, 28 ff., palm-leaf, Old Bengali, most ’cor-

rect’ of all mss but never used in any earlier editions. Unfortunately 2r , 3r ,
4r , 5r , 6r , and 7r were not photographed. For more details, see Bandurski
1994:92.fn.268 and 93.fn.270
Ia IASWR MBB-I-33. Complete, 153 ff., palm-leaf, Bhujimol, undated. Ca.
12th century(?)
Ib IASWR MBB-I-70-7314 . Complete, 139 ff., Old paper, Devanāgarī, un-
dated
N Ms. of NGMPP B 112-21. Incomplete, 46 ff., paper, Devanāgarī, undated
Sed. Edition of the Central Institute of Higher Tibetan Studies (CIHTS) 2002
Led. Edition of Linan 2005

ac
ante correctionem
conj. diagnostic conjecture
em. emendation
pc
post correctionem
unmet. unmetrical
∗ an illegible letter/akṣara

14Thismanuscript starts with the opening section of the Saṃpuṭodbhava and changes to the
Cakrasaṃvaravivṛti from 3v 4. As for the detail of this manuscript, see Szántó 2016b, 321-2.
（144）

Editorial Policies
• The edition is presented in Devanāgarī script.

• Cases of gemination, for instance, sarvva to sarva, varttate to vartate, etc., are silently
emended.

• Avagrahas, mostly missing in old palm-leaf manuscripts, have been added in the edited
text but are not supplied in the critical apparatus.
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（145）

1. Opening
1. Opening
of the
of the
commentary
commentary
1.1 Maṅgalas
1.1 Maṅgalas
[Text[Text
of 1.1]
of 1.1]

6Ɵ UZ4
6Ɵ UZ4
ǪfG«bƫ
ǪfG«bƫ
_\d[_\d[
  G 1v 1; G
Ia11vv1;
1 Ia 1v 1

Zd \Ɗǘf
Zd \Ɗǘf
\dDebĭĥn
\dDebĭĥn
ZSUc\ZSUc\cŗ Zd
cŗVƲZd
am VƲđƞaambVƩ
đƞabVƩ
5 5 Zd ŵRd4
Zd ŵRd4
bƫZmcIdř
bƫZmcIdř
ĔƳecPĔƳeX]e\Vm
cP X]e\Vm
DƷc Zd
DƷcZüb\dƑÁZp
Zd Züb\dƑÁZp
r r
UƢ\düŋŏ
UƢ\düŋŏ
żü_ŁdŤ
żü_ŁdŤIJƑPƑĥe_DZī
IJƑPƑĥe_DZī ƑGăZdǮƞ
ƑGăZdǮƞ \ZĨ_ƫ\ZĨ_ƫ
_¯ǮƢ_¯ǮƢ
ŗ_ƫ GQƲ
ŗ_ƫƓGQƲ
ŁIƨƓDŁIƨ
S_QƲ
DS_QƲ
eS`ĭżŕB4
eS`ĭżŕB4
Ǫf`\f\4
Ǫf`\f\4  t 15t 15

ǘ[ƫ ǘ[ƫ
BưűdS[4
BưűdS[4
¯ř`d4
¯ř`d4
`d\f\d
`d\f\d
ZdUbd
ZdUbd
DSd4DSd4
r r
ǪĒd[Ʋ
ǪĒd[Ʋ
ƑąZQƊ
ƑąZQƊ
[dƑĭQ
[dƑĭQ
QĭǮƞP
QĭǮƞ
dīUPdīU
[mÂ[[d
[mÂ[[d
 u  u 

10 10 QĭǮmVdċ[\ÿdeU
QĭǮmVdċ[\ÿdeU
Ve\ZdQƲ
Ve\ZdQƲ
ƫ B 8Ǧ\4
ƫ B 8Ǧ\4
r r
5ŋXmƑĥI]eXĭĊUƊ
5ŋXmƑĥI]eXĭĊUƊ
B4 ǘZm
B4 ǘZmDPUde_ĥn
DPUde_ĥn
 v  v  G 1v 2 G 1v 2

ZƑĭS\ƫ
ZƑĭS\ƫ
ĥUSŵŏ_
ĥUSŵŏ_
řCdDŋ[dRƨ
řCdDŋ[dRƨZƑĭS\Zp
ZƑĭS\Zp
r r
QĭǮƫ QĭǮƫ
_ÞĥŗPƞ
_ÞĥŗPƞ
SZƲĎSfPƨ
ZƲƑĎZ_
fPƨƑZdUbZp
Z_ ZdUbZp
 w  w 

eUƑǘām
eUƑǘām
Ze[Ze[
Qŵ[dRƙ
Qŵ[dRƙ
DƲŕƑŁZƨ
DƲŕƑŁZƨ
ĭSŅĥeb
ĭSŅĥeb
r r
15 15 ŵRdUdbƑĮƑĥQm
ŵRdUdbƑĮƑĥQm
ŁŵZBư
ŁŵZBư
ç ‚eV
ç ‚eV
IJdĴ[ú
IJdĴ[ú
eUƑĥ4
eUƑĥ4
 x  x 

[eS [eS
bm ‚bƫ
bmIJ‚bƫ
IĭŏU
IJIĭŏU
e_ŵZƼe_ŵZƼ
ü[d[Ʋüĥ
[d[Ʋ
ĥe\Pd
ĥĥe\Pd
r r
16 16
GnŗPƞ
GnŗPƞ
_ ƁQm
_ ƁQm
U ŵ[deđŁ
U ŵ[de𣠹ȉm ąȉm
Z[dZ[d
QSd QSd
 y  y 

XƲƑĒZƲ
XƲƑĒZƲ
ŰÀżPdeV
ƑŰÀżPdeV
VSdRƙ VSdRƙ
‚[ƫ ĉŕĒ\4
‚[ƫ ĉŕĒ\4
r r
9Vċ`ƫ
9Vċ`ƫ
e_Ude_Ud
QĭǮdüBƺ
QĭǮdüBƺ
`BõMdčLdeS_
`BõMdčLdeS_  z  z 

20 [Translation
20 [Translation
of 1.1]
of 1.1]
15Sragdharā
15Sragdharā
metre.
metre.
16Since
16Since
therethere
are, as
are,Sed.
asreports
Sed. reports
(cf. S
(cf.
ed. p.1
Sed.fn.2),
p.1 fn.2),
lacunae
lacunae
in theinmanuscripts
the manuscripts
used,used,
the Sarnath
the Sarnath
edition
edition
of thisof text
this reconstructs
text reconstructs
certain
certain
wordswords
and passage
and passage syād syād
after after vibhavibha
◦ (Sed.
◦ p.1)
(Sed. and
p.1) before
and before
◦ straya
◦ straya
karmaṇokarmaṇo
(Sed. p.2)
(Sed.based
p.2) based
on theonTibetan
the Tibetan
translation;
translation;
Sed. ’sSed.
reconstructions
’s reconstructions
will be
will
notbere-
not re-
portedported
in thisinedition.
this edition.

3 oṃ3] oṃ Led.] , Lom.G

ed. , om.G
Ia , oṃIa , namaḥ
oṃ namaḥ śrīherukāya || oṃ|| Iboṃ I4b mā4 rāṃkṣī
śrīherukāya mā rāṃkṣī
] G ,]māryāṃkṣī
G , māryāṃkṣī◦ Ia ,◦ Ia ,

mā dhvaṅkṣī
mā dhvaṅkṣī Sed. , Smāed. , dhvaṃ
mā dhvaṃ kṣī Lkṣīed. Led.4 puṣo4 puṣo
] G ,] jñāṣoG , jñāṣo
Ia , juṣo
Ia , juṣo
Sed. , Spuṣye
ed. , puṣyeLed. Led.5 mā5 mā
] Ia G] pcIaSGed.pcLSed.
sthāḥsthāḥ ed., Lsmṛsthā G ac G5ac ripo
ed. , smṛsthā 5 ]ripo
G S]ed.GLSed.ed., L niṣoṃ
◦ed. Ia 6Ia nairātmye
, ◦ niṣoṃ 6 nairātmye hetvabhāve
hetvabhāve
] ]
G Led.G, Lnairātmyāhetubhūte
ed. , nairātmyāhetubhūte Ia Sed.Ia Sed.7 diśan
7 diśan
] G I]a SGed.Ia, Sdiśana
ed. , diśana
Led. unmet. 9 yogyayā
Led. unmet. 9 yogyayā
] G ,] yo-
G , yo-
gina gina
Ia , yoginaḥ
Ia , yoginaḥ(yogināṃ)
(yogināṃ)Sed. , Syogena
ed. , yogena 11 gaṇanāvidhau
Led. Led. 11 gaṇanāvidhau ] G I]a LGed.Ia, Lgaṇanaṃ
ed. , gaṇanaṃ vidhauvidhau
Sed. Sed. 12 dhanadasyeva
12 dhanadasyeva ] G I]a SGed.Ia, Sdhanasyaiva
ed. , dhanasyaiva
Led. Led. 12 lekhāga
12 lekhāga
◦ ] G◦I]a LG ed.Ia, Llekho
ed. , lekho
’ga◦ S’ga
ed. ◦ Sed.
13 vajra
13 vajra
◦ ] G I]a SGed.Ia, Svaira
◦ ed. , vaira
◦ Led. Led.
◦ 15 sthānāsannidhito
15 sthānāsannidhito ] G ,] +++ṃnidhito
G , +++ṃnidhito Ia , sthānāsaṃmicito
Ia , sthānāsaṃmicito
Led. , Lyathā
ed. , yathā
saṃnidhito
saṃnidhito Sed. Sed. 17 hṛto 17 ]hṛto17] ◦ bhaktavyo
17 ◦ bhaktavyo mayāmayātadā ]tadāG L]ed.G, Lvibhajya
ed. , vibhajya
vivṛṇomy
vivṛṇomy
ed. S18
ataḥ Sataḥ ed. ’yaṃ18 ’yaṃ
duru◦duru ] L◦ed.] , Lyanmuru ◦ G ◦19
ed. , yanmuru 19 upadeśaṃ
G upadeśaṃ vinā ]vināG ,]upadeśaś
G , upadeśaś cānātantrāt
cānātantrāt
Led. Led.
（146）

Oṃ I pay homage to the glorious Cakrasaṃvara

O Śiva, who is the killer of Kāma (Madanahara), do not cling to the ocean of pas-
sion! O Viṣṇu (Hari), do not nourish the snake of hatred! O Brahmā (Druhiṇa),
do not remain in the net of delusion! O Indra, who is enemy of Bala (Balaripu),
5 do not harbour the fire of matsara (hesitation in sharing own good things). O [you
four gods], be delighted in [these four states, i.e.,] the absence of self, the absence
of causes, the absence of any desire, and the state of mind-only17 .
May Śrīheruka, who has a glorious form, who teaches [the four states] thus with
[his] four faces, protect the world! [1]
10 For people who have faith and reason, physical problems, [e.g.,] leprosy, etc., and
mental afflictions [e.g.,] kleśas, and verbal problems (gadāḥ), are destroyed accord-
ing to this Tantra, through [bodily] practice. [2]
Who can estimate the excellent jewels that are the things to be realised in this Tantra?
Who can count the drops of water in the ocean? [3]
15 This Tantra, which is like the palace of Kubera, a palace whose contents are inacces-
sible [merely] through writing, and which is a mental entity, was seemingly belched
out [mentally] by Vajradhara. [4]
The meaning of the [Tantra] was entrusted to me – I who have a slow intellect –
by [my] teacher[s]; when an appropriate place is not accessible, a treasure can be
20 gained even in a heap of ashes. [5]
If the [meaning of this Tantra] has not been stolen away by [my] non-attentiveness
which carries the weapon of forgetfulness, as though by a thief, then I shall divulge
it [i.e. explain the meaning]. [6]
Without [the help of a guru’s] instruction, it is very difficult to extract the meaning
25 of the words from this Tantra, even by the grasping of the fist of the intellect; just
like [it is difficult to grasp something from] a pot whose neck is narrow. [7]

1.2 The reason for elucidating the purpose (prayojanam)

[Text of 1.2]
b_ƨǮ ec SƼƑŰZdĭIJ[mIUSƼŰƞ4 IJ_Qƨú  QRd Gdc r G 1v 3

30 b_ƨŵ[Ƣ_ ec `dŹŵ[ BZƨPm _deV Bŵ[ƑGQp r Ia 2r 1

[d_üIJ[mIUƫ Umąƫ Qd_ăü©U DƼƇú 18

7eQ r ZĭSXƲĒƞ\eV ec IJ[mIUZVŬ[Qm UmVdŏ IJ_ƼƑă4 r

17These four aspects being taught by four-faced Heruka could respectively correspond to śūnyatā,
animitta, and apraṇihita, and apratiṣṭha.
18Ślokavārttika 1.12.

29 sarvatra hi ] G Led. ; yataḥ sarvatra Sed. 29 dṛṣṭimānprayojanadṛṣṭeḥ ] G ; dṛṣṭe na aprayo-

janadṛṣṭeḥ Led. (em.), prayojanadarśanaṃ vinā pravṛttir na dṛśyate Sed. (restore) 32 nopāye ] G pc ;
nopāyo G ac
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（147）

��ह �ा��������� ���� ��� �ह ��त�त19

��त �च�ात� । तत� ��च����� ��त��ा�ा�� ������त�ा �ा��ात����त�ा����

। तथा चाह –

������ �����ाथ� ��ाथ�� �ा�������� ।

5 ��च�����हा�� �ा��� ���ाथ��ा����� �20 ��त G 1v 4

त�चा���ा�ा���थ�������� ���थ� ।
���� �थात ���ा���������त����� त��ह ता�त�� ��� त� ता�� ��ा�� �ा��ा���त��
त��थ����ा�� । ����ाथ��त� ��ा������ा���ा���� �� ��������ता���त��
। ��ाथ����थ�� च �ा��ा���� �ा�� ।
10

[Translation of 1.2]
Indeed, in all cases, anyone who has sight (dṛṣṭimān) undertakes an action once he
has seen the purpose. Thus it is said:

So long as the purpose of any branch of learning (śāstra) or of a given

15 action has not been stated, who will grasp it?21

For even someone who is slow-minded does not engage in motivated action if he
does not see the purpose.
As it is said:

Even a slow person does not act without the determination of a result [of
20 what he does]22 .
19Untraced. Cf. Ślokavārttika 5.9.55ab: prayojanam anuddiśya na mando ’pi pravartate |
20Vyākhyāyukti 2.1: mdo don smra ba dag gis ni || dgos pa bsdus pa’i don bcas dang || tshig don
bcas dang mtshams sbyar bcas || brgal lan bcas par bsnyad par bya || Cf. Lee 2001:6.
21This verse is found at Ślokavārttika 1.1.12, and Śrīdhara also quoted it in the śāstrārambha of his

Sahajālokapañjikā on the Kṛṣṇayamāri (cf. Kuranishi, forthcoming). It is however not clear that
that Tantric authors considered the Ślokavārttika as the original source of this verse. As for this
quotation in non-Vajrayāna texts, Arcaṭa quotes it as a wrong view of the definition of prayojana in
his Hetubinduṭīkā: tac ca śrotṛjanapravṛttyartham iti kecit | tad uktam - sarvasyaiva hi śāstrasya
karmaṇo vāpi kasyacit | yāvat prayojanaṃ noktaṃ tāvat tat kena gṛhyatām || iti | tad ayuktam |
(Sanghav et.al ed. 1949:1); however, his view is refuted by Kamalaśīla in the Tattvasaṃgraha-
pañjikā. As for the details of this argument, see Funayama 1995.
22This view is well-known to Buddhist and Hindu works. A similar passage, Ślokavārttika 5.9.55ab,

reads prayojanam instead of kāryam and this seems to be rather widely found in non-Buddhist
works.

1 pi hi ] G ac , pi G pc 4 prayojanaṃ ] G Ia , prayojana Sed. 4 sapiṇḍārthaṃ ] em.,

sapiṇḍārthaḥ Σ 5 saṃcodyaparihāraś ] corr. , saṃcodya parihāraṃ Sed. , sacodyaparihāraś G ,
saṃcodyaḥ parihāraś Ia Led. 6 sukathaṃ ] G Led. , sukatha Ia 7 tad ] G Led. , tata iha Ia Sed.
7 vayaṃ tu tāni ] G , dvayadrutāni Ia Sed. , ca yantratāni Led. 7 vyākhyāsyantas ] G Ia Led. ,
vyākhyāsyante Sed. 8 pakṣācchrutetyā ] G , pakṣāt sūtretyā◦ Sed. , pakṣāc catur ityā◦ Ia , pakṣāc-
chūtrair ityā◦ Led. 9 bhāvi / ] G Ia Led. , bhāvi◦ Sed.
（148）

Therefore, for people who are about to work toward the Śrīcakrasaṃvara, [the pur-
pose] should be explained by expounders according to auxiliary means for under-
taking the practice (pravṛttyaṅgas). Thus, he says as follows:

What is to be explained by people who teach the meaning of Sūtras are

5 [five successive steps , i.e.,] the purpose (prayojana) along with the es-
sential meaning (piṇḍārtha), the meaning of the words (padārtha) along
with [their] connection (anusandhika), and then, the refutation and re-
sponse (saṃcodyaparihāra)23 .

And the [purpose], preceded by an exposition of the statement (abhidhāna), etc., is

10 easy to teach.
Furthermore, the Blessed One himself stated this much, [in this Tantra,] with the
words beginning with ‘athātaḥ (1.1a)’; however, I (vayam), explaining those words
[beginning with athātaḥ], will relate that [i.e. the purpose]. And as for the essential
meaning (piṇḍārtha), it shall be expounded on in detail after deliberation (vimarśāt)
15 on precisely what has been stated in the sādhana beginning with the words “pakṣāc
chruta (?)24 ”. However, the teaching of the meaning of the words (padārtha), etc.,
will happen in the process of commenting.

1.3 The teacher, the requestor, the reciter, and the teaching.25
20 [Text of 1.3]
च����������� �������� ���� । � च �������������������� । ����
����������� �������������� । �������������� ����च�������� ����च�� G 1v 5

������������� । ��च ��������� ���������� �������� च�����च����� । Ia 2v 1

��� ����� ������������� । ������� ������ ������� �����������

25 ������ ।

���� च���������������������������������� ���� ���� ����� ����

���� � �� ������� । ��� ����������� ��������� ��������� ������������� G 1v 6
च।
30 ��� ��
23This is from Vasubandhu’s Vyākhyāyukti 2.1 whose entire text is preserved only in Tibetan trans-
lation. This verse is also quoted in the śāstrārambha of Haribhadra’s Abhisamayālaṃkārāloka
and in the śāstrārambha of Abhayakaragupta’s Āmnāyamañjarī. In both it is cited with some
variants (prayojanaṃ sapiṇḍārthaṃ padārthaḥ sānusaṃdhikaḥ | sacodyaparihāraś ca vācyaḥ
sūtrārthavādibhiḥ).
24This is not traced.
25This section was also edited and translated into English in Gray 2007:32-4

21 śakyamunirni◦ ] G , sākṣād eva ni◦ Ia Sed. Led. 22 kālaṃ deśya ] G pc Ia Sed. Led. , kalā-
madeśyaG ac ◦ 24 pratyarpita◦ ] G , pratyarpitaṃ Ia Sed. , pratyayita◦ Led. 27 rūpa ] G Led. ,
++Ia , kāya◦ Sed. ,
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（149）

bƲŁdeaQƫ XƲĒBmLfUƊ _f\dPƊ BmeLŅ_ G 26 7eQ r

5ĭ[Ǯ

[dQfQƢŁƌeaQd XƲĒƢŁƌeaŲ[ĭú ƇUdDQd4 r

IJü[ƲüVĮdǤ bƫXƲĒd [Ɗ Łdaĭú VƲU4 VƲU4 
5 Zd[dIdř ZcdQĭǮƞ [d GdƑŵZĭbƫIJDf[ú r27 7eQ r

ŁdaPƫ Öc ċ`UƢ_ r 5RƨQm ÀĭRQǤ bZdU_PƨVSdeS XƲĒƢ\U_ƑĥBd]ƫ ċŬ[ZdUƫ

ǪfG«bƫ_\QĭǮZ_Q\eQ r
[Translation of 1.3]
The teacher is the great Vajradhara, who has four faces and so on. And he is Śākya-
10 muni [when] he is in the nirmāṇa[-kāya] form. And this Tantra exists from begin-
ningless time as that which is to be taught. Sometimes it disappears because of a
lack of merit on the part of sentient beings, and sometimes it appears because of
their merit. And this, [i.e.,] what is to be taught, the teacher, etc., is like an illu-
sion; this action of Tathāgatas is inconceivable. And for this reason, the blessed
15 Vajravārāhī is the requestor. Vajrapāṇi is the initial reciter, because he is in general
the one to whom the teaching was given.
Otherwise, Buddhas teach this perfected Tantra, which covers all topics, [e.g.,] the
teacher who has four faces, etc., what is to be taught, and the teaching, etc., but they
do not create it. Just as [Buddhas teach about] cause and effect, etc., happiness and
20 suffering, etc., attachment and hatred, etc., or good deeds and bad deeds, etc., [but
do not create them].
Therefore, thus it is said (at Cakrasaṃvaratantra 47.17).

[This Tantra] was eloquently spoken by koṭis of Buddhas and a koṭi of

heroes.

25 Elsewhere (at Nāmasaṃgitī 1.12-13b) it is said:

The speech which was spoken by past Buddhas, which will be surely spo-
ken by the future Buddha, and which is being spoken by present Buddhas,
again and again, and which is also [taught] in the Māyājalatantra, is sung
in this Tantra.

30 And here [i.e., in both above quotations], speaking (bhāṣaṇa) means precisely teach-
ing (deśanā). The Śrīcakrasaṃvaratantra whose phonemes and words are identical
in the meaning to the verses [spoken by all Buddhas], [and] which is being taught
by Buddhas throughout all time, descends.
26Cakrasaṃvaratantra 47.17.
27Nāmasaṃgitī 1.12-13b

6 ◦ varṇa◦ ] Led. , ◦ vava◦ G , om.Ia Sed. 6 buddhaira◦ ] G Led. , buddhera◦ Ia Sed. 6 anavadhi◦ ]
Ia Sed. Led. , anava◦ G 6 ◦ kālaṃ ] G Ia Sed. , kāla◦ Led.
（150）

2. Commentary on verse 1.1ab

2.1 The meaning of athātaḥ (1a)28
[Text of 2.1]
��� ������का�� ���ा�ा� � अथात ���ा�� । ���ा��र������रा�����ा� G 1v 7

�ा���� ����र�ाणा�������ा��ाक��� ����� � �� �������� ��� ���ारा�

5 �ा������� ����� ��������दथात ���ा�� । ����� ������� �� ���
������ ����� ���������ा�ा ����र� ��������ाकर�क��� ����� ��� ���
������29 । ��� �� �ा����र�क��� �������र���� ������� ������र��ा��� । G 1v 8

����� ���������ा��ण । ���ा ��� ���ारा�ा������ ��मतः कारणा�����

��� ��� ������30 ।
10

त��� ����दत� ������� ���ा����णा ���ा । ��������� � �� ������ा

����� । ����������ा�� �ा��र�����ा�� । �����का ����� क� ���� ���
���� ����र��रा�� �� ���� ������� ���ा�������� �� ��ा�� ����� ���� ।
���ा����क� ����� ������ ����� । ��������� �� ��ा��ा�ा����ा�� Ib 4r 1
15 ।
[Translation of 2.1]
The Blessed One, who wishes to teach the [Cakrasaṃvara], says [this verse] be-
ginning with athātaḥ (1a). This [Tantra] beginning with athātaḥ is the reply of
the Blessed One who was asked by Vajravārāhī, [by asking] ‘May the Blessed One
20 extract [this Tantra] from the Mūlatantra, which is one hundred thousand [verses]
in length, and teach it for the benefit of those who are devoted to the glorious
Cakrasaṃvara, [since] they prefer the brevity [in regard to the teaching]’. The word
atha has the sense of ‘immediately following’ [i.e., immediately following the mūla-
tantra] and in the word ataḥ the ablative case affix is to be understood in the sense of
25 the absolutive (‘the omission of lyap’). [Therefore, atha+ataḥ means] ‘immediately
after the teaching of the Mūlatantra, having condensed precisely this Mūlatantra, I
shall teach the secret (1a)’ – this is how it should be construed. The Cakrasaṃ-
varatantra cannot produce a meaning different [from the Mūlatantra], because there
28A part of this section was discussed in Gray 2007:34-5.
29Cf. Jayabhadra’s Pañjikā : athety ānantarye, khasamatantrānantaraṃ vakṣyamānam idaṃ vakṣye
kathayiṣyāmīti saṃbandhaḥ; Sugiki 2001 p.105.
30The parallels in mss. Ib (3v 4 middle) and N (3r 3 middle) start from here: śrīherukavṛttau kāraṇād

rahasyaṃ vasthā iti yojya.

11 tantre nigaditaṃ śṛṇu ] Cakrasaṃvaratantra 1.5d 13 ihā ] The first verso of ms G ends
here. 2 recto is not currently available.

3 tadeva ] Led. . tadevaṃ G Ia Sed. 4 deśayatu te hi ] em.(Isaacson), deśayati te hiG , deśayate

Ia Sed. Led. 4–5 vajravārāhyā◦ ] G , vajravārāhya◦ Ia Sed. Led. 6 lyablope ] G Ia Sed. , lyaghoṣe
Led. 6 ◦ kṛtya ] G Ia Sed. , ◦ kṛty Led. 7 nārthāntarīkartuṃ ] G Led. , bhāṣāntarīkartuṃ Ia Sed.
7 atraiva ] Sed. Led. , tatraiva G , om.Ia 11 nigaditaṃ śṛṇv iti ] G Ia , vigaditvaṃ śṛṇvati Ib ,
vigaditvaṃ śṛṇvanti N 11 adhyeṣaṇā siddhā ] G Led. , adhyeṣānām eva Sed. , adhyeṣanāsa Ia ,
adhyeṣaṇāsisva Ib 12 upetya◦ ] G , unnatya Ia , utpatya Ib , unmatya Led. em., unnatyai Sed.
13 saivā◦ ] G Led. , sevā◦ Ia , ye vā◦ Ib N , sauvā◦ Sed. 13 saiveti ] Ia Sed. Led. , śoveti Ib , śevati N
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（151）

is completion of the meaning of the Mūlatantra only in this Cakrasaṃvaratantra.

And the difference [between the Cakrasaṃvaratantra and the mūlatantra] lies only
in the compression of the verses. Alternatively, it could be construed as follows:
‘since I was requested by Vajravārāhī, because of that (ataḥ), [that is,] for that rea-
5 son, I shall teach the secret (1a)’.
By means of the statement ‘Listen to what was told in the Tantra. (1.5d)’, the
request [of Vajravārāhī] has been established. For [if] he was not requested [but
nonetheless taught], that would not be the best case of dharma-teaching, because
teaching dharma after [merely] approaching [a person] could cause disrespect. If
10 [you ask] what determines that the Goddess is the requestor, [it is] because it was
heard from the lineage of gurus that she is indeed the requestor in the Mūlatantra;
therefore, here in [this] Tantra too, it is understood that she is indeed [the requestor].
Some people say that the Blessed One is the requestor, and the Goddess is the
teacher31 . For the intentions of Tathāgatas are indeed inconceivable by nature.

15 2.2 The meaning of rahasyam (1a): abhidheya

[Text of 2.2]
\c 7eQ Bd]ċ`ŵ_Łd_d 5b_ƨIUDmG\d4 r Bd]m ‚QfQdeS4 b G Bd]e_ūa4
QƲ 7ü[deS_dÙ[4 r ċ`4 IJċ`4 b \cŵ[ 7ü[deSVS_dÙ[4 r ŵ_Łd_m eUIŖVƫ
QÙG ǪfżŕBŁd_UdŵRdUbZ[dGd\dĨŏaPVƷIdeS]ǘPZp r Ia 3v 1

20 5R_d Zcd_Þĥ\m \c4`ĽS_dÙ[4 Qŵ[db_ƨIUDŋ[ŵ_Łd_ü_dQp r 5Qm ‚ŵ[ N 3v 1

e_DQbdZdĭ[IUdƑĥDZüŤU e_IUü_Zp r QǮ Ł_ƫ \cŵ[Zp QÙG GQƲƐ_`eQ_f\

bāƎǮ`đfe\PfbZƑĭ_QǪfżŕBŁd_UdŵRdUƫ bZ[dGd\deS [ƑüBƑǠăǮ _dÙ[Zp
r 5Q <_ƢQċ_dƑŁĥƞ[Zp r Qċ_ ǪfG«bƫ_\dRƨ`\f\Zp r
[Translation of 2.2]
25 Secret (rahas) means that whose time, place, and essential nature are beyond the
realm of all people. Time means the past, etc., and that particular time will be ex-
pressed [by the words] beginning with ‘however (tu, 1b)’. Place means the specific
region, and that will be expressed [by the words] beginning with ‘in the secret (ra-
hasye, 2c)’. Essential nature means innate form, and that is characterised as the
30 states of meditation of Śrīheruka, conventional practice (samayācāra), requesting
(adhyeṣaṇa), worship (pūjā) etc.
Alternatively, the Great Vajradhāra will be expressed by the word rahas, because
he has an essential nature which is inaccessible to all people. For this reason, he is
31Bhavabhaṭṭa objects to this view in his commentary on 1.5 on the grounds that the teacher is de-
scribed as sthitaḥ (1.2d), a masculine nominative.

18 tu ] Cakrasaṃvaratantra 1.1b 18 rahasye ] Cakrasaṃvaratantra 1.2c

17 raha ] Ia Ib Led. , rahasya N Sed. 17 ◦ bhāvā ] Ia Sed. Led. , ◦ bhāvānā Ib N 18 pradeśaḥ ]

Ia Ib Sed. Led. , om.N 18 sa rahasya ] Ia Sed. Led. , śarahasya Ib , śarahasā N 18 nijarūpaṃ ]
Ia Sed. Led. , vijamayaṃ Ib , bījasayaṃ N 19 ◦ sthāna◦ ] Ib N Sed. , ◦ sthāne Ia Led. 21 ◦ tvena ]
Ia Led. , ◦ tve Ib N Sed. 22 vācyam ] Sed. Led. , vācyā Ia , vācyaḥ Ib N 23 ata ] Sed. Led. , atraIa Ib N
23 tad ] em., etad Ia Ib N Sed. Led. 23 ◦ cakra ◦ ] Sed. , om.Ia Ib N Led. 23 ◦ rārtha◦ ] Ia Sed. Led. ,
◦ rāva◦ Ib N
（152）

isolated inasmuch as he cannot be grasped by ordinary people. [The word] rahasya

is a [taddhita of rahas formed according to Pāṇini 4.3.53 (tatra bhavaḥ)]; and that
[secret thing (rahasya) located in the secret (rahas)], [e.g.] the states of meditation
of Śrīheruka related to the forty Heroes and thirty-seven Heroines, conventional
5 practices, etc., is what is to be expressed32 . Precisely for this reason, this very thing
is what is to be taught (abhidheyam). That (the abhidheya) itself is the meaning-
body of Śrīcakrasaṃvara.

2.3 The meaning of vakṣye (1a): abhidhāna

[Text of 2.3]
10 _Ǚ[ ������ा����������� � ����ा�����������ा�������ा���� � �त
��ा���ा�ा������������ाच����� ������ � �त�ा���ा�������������
ता�������त�ा���� � ���������������� ����ात�� �ा�ा������ � त�� च
������ ���ा���ा ���थ������ � � ��ा�ा���त� ���� ��त�ा���त�� ����� �
��ा�������� �ा ������ � ��ा� �ह������च�ा������ � � चा������
15 �था��च����������ा�����ा���ात� � ����� ���त��त� ������� �
तथा चाह

����ा�������ा�� ����ाथ����ा���� �
����ा����त� �ा���त� ������त� ���� �33 ��त

[Translation of 2.3]
20 ‘I shall teach (vakṣye, 1a)’ means ’I will put it in the form of speech (abhidhāna)’.
Putting something in the form of speech (abhidhāna) means illuminating that which
is to be expressed (the abhidheya). Precisely for this reason, between abhidhāna
and abhidheya there is the word-referent (vācaka-vācya) relation. And therefore,
the purpose of abhidhāna is to demonstrate the abhidheya in a non-contrary way.
25 The purpose of the abhidheya is to actualise only [something] which has been com-
pletely ascertained. Therefore, the purpose of that [abhidheya] is to be the benefit
of the world through teaching etc.; for something which has not been directly expe-
rienced cannot be communicated to others for their benefit. Alternatively, [between
abhidhāna and abhidheya] there is the relation of upāya and upeya. Here upāya
30 means things like the circle of the maṇḍala which has been taught. And this (up-
āya) is agreeable because it is practiced by enjoying worldly objects as one wishes.
What is to be reached (upeya) is non-abiding liberation (apratiṣṭha-nirvāṇa).
32Bhavabhaṭṭa uses this grammatical analysis of the word rahasya, a derivative of rahas, to elucidate
the relation between the vācya of rahasya (i.e. meditation places, samayācāra, etc.) and the vācya
of rahas (i.e. Mahāvajradhara).
33Cf. Prāmāṇavārttika 3.215.

10 ◦ śarīrī ◦ ] Ia Ib Sed. , ◦ śararī◦ N , ◦ śarīrīṃ Led. 11 ataś ] Ia Led. , +ta Ib , ata N atra Sed.
15 yathāruci◦ ] The manuscript of Ib 3v ends here, but 4v 1 is missing. 15 ◦ pabhogenā◦ ]
Led. , abhogyenā◦ N , ∗gyānā ◦ Ib , ◦ pabhogyānā◦ Sed. 15 upeyam ] Ib N Sed. , upeyas tam Led.
17 sambaddhā◦ ] em.], Pramāṇavārttika, sambandhā◦ Σ 17 ◦ guṇopāyaṃ ] Ib Sed. , ◦ guṇāpāyaṃ
N , ◦ guṇopāyi Led. 18 vākyam ato ’nadhi◦ ] Ib Sed. , vākyaṃ mato bhaṣi◦ N , vākyagator adhi◦ Led.
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（153）

Therefore, it is said (in Pramāṇavārttika 3.215).

Speech (vākya), which is a favorable and coherent means (upāya) and

which expresses the goal of human life should be investigated; [anything]
other than that should not be made a subject of study.

5 2.4 The meaning of samāsān na tu vistarāt (1b)

[Text of 2.4]
Z[d Qd_übƫǘƞVdRƨZĨŏeaQm ‚eb ƎBQƲ Qċ_ _Ǚ[b 7eQ r _Þ_d\dƇd`ÉdZd`ƫ
¯[dc – bZdbdeSeQ r bZbUƫ bZdb4 ŵQmBfŁd_4 r b eBZRƨŵ[dR_d ÀĭRŵ[
7ü[d`ƫ¯[dc – U Ƒü_eQ r QƲ`ĽSm ‚_ĥd\Pƞ UƢ_dRƨbƫǘƞV4 r 5`ƫeBQdRƨeU_ƼĄ[Rƙ
10 _d QƲ`ĽS4 bZdbm UdRƨŵŏü[Rƨ4 r ÀĭRbƫǘƞVŵ[Ƣ_dƑŁZQü_deSeQ Łd_4 r 5Rƨŵ[deV
BưQm U bƫǘƞV 7ü[dc – e_ŵQ\deSeQr 5Rƨŵ[ e_ŵQ\m ŁƷ[ŵü_ƫ [Q4 r [ǴRƨ
7c bƫƑǘĴ[ú QSd UdƑŁZQdRƨebƑĒ4 r CbZQĭǮƫ G UdUƲBƺŰƫ ŵ[dQp r CbŇ_
ÀĭRQ4 bƫƑǘād ǪfG«bƫ_\QĭǮƫ QSƑĥZƷądUƊ ZQZp r e_ī[dƑĥZƲƑą_ūU ec Ib 5r 1

`dŵQƲSƠ`Ud r QRdec \dDdeSe_īŏń[m \dDdeSċ`UƢ_ r QRd Gdc

15 [Rd Vd_BSÂĥdǤ Ƒŵ_Ǵĭú _ƑƄUd VƲU4 r

QRd \dDdƑÁSÂĥdǤ Ƒŵ_Ǵĭú \dD_ƑƄUd 34 7eQ
5ĭ[ÙG
e_\dDbSƼ`ƫ VdVZĭ[ĮdƑŵQ eǮĥdQƲ© r
QŵZdüBdZe_\deDü_ƫ U Bd[Ʃ Ł_Qd bSd 35
20 [Translation of 2.4]
Having anticipated a doubt of Vajravārāhī, [namely] ‘you were asked by me [to
teach] the condensed meaning; however, you will teach the [whole Tantra] itself ?’,
34Hevajratantra 2.4.49.
35Sarvatathāgatatattvasaṃgraha, cf. Horiuchi 1983 Vol.1 p. 312.

11 ◦ rthamadhyeṣito ... kuto na ] ] This passage is missing in manuscripts Ib and N ; it was re-
constructed in Sed. on the basis of the Tibetan translation; mayā tāvat saṃkṣepa ity āha vistarād iti
] Ib N .

7 ◦ pārtham ] conj. , ◦ panam Led. 7 ’si kiṃtu tadeva vakṣyasa ] conj. , ’sidhi tata eva
vakṣye sa Led. 9 ’vadhāraṇe ] em.Tanemura, ’vadhāraṇo Led. 9 aśaṃkitārthanivṛttyartho ]
em.Isaacson, aśaṃkitārthānukṛttyartho Led. 10 vā ] conj. , dhā◦ Led. 10 samāso ] corr. ,
◦

samāṣo Led. 11 arthasya ] Led. , asmin Ib N Sed. 11 bhūyastvaṃ yataḥ ] conj. Isaacson,
bhuyantyaṃyataḥ Ib , bhuyantyayataḥ N bhūyas bhūyataḥ Led. 12 khasamatantraṃ ] Sed. Led. ,
khasamatantraḥ Ib N 12 khasamaiva ] Ib N , khasama eva Sed. , khasamair Led. 13 saṃkṣiptā ]
Led. , saṃkṣiptaṃ Ib N Sed. 13 ◦ tantraṃ ] Sed. , ◦ tantran◦ Ib N , ◦ ḥ Led. 13 tad ◦ ]
Sed. Led. , trad◦ Ib N 13 matam ] em., mantraṃ Ib N Sed. , matāṃ Led. 13 vineyā◦ ] Led. ,
viṣayā◦ Ib N Sed. 13 ◦ vaśena ] em.Isaacson, vaśyena Σ 14 śāstur ] Led. śāhvar Ib , śāstu
N śāstṛ◦ Sed. 15 svidyante ] Sed. Led. , vidyante Ib N 16 ca svidyante ] Sed. Led. , caḥ vidyaṃte
Ib , vaḥ vidyante N 17 anyacca ] em., anyathā Led. , nāsti Ib N Sed. 18 virāgasadṛśaṃ ] Led. ,
nānyadvirāgasadṛśaṃ Ib N Sed. 18 anyan nāsti ] Ib N Led. , asti Sed. 19 kāma◦ ] corr. , kā◦ Ib ,
kṣā◦ N , hi Sed. , kā Led.
（154）

[the Blessed One] says ‘condensedly’ (samāsāt, 1b). [Samāsa] means ‘condens-
ing’, that is ‘shortening’.
Having anticipated [the question] ‘Does [shortening] refer to the meaning or to the
number of verses?’, [the Blessed One] says ‘not at all (na tu, 1b)’. The word tu has
5 the sense of determination or emphasis, [i.e.] ‘there is indeed no compression of
the meaning’. Or, the word tu has the sense of excluding the doubted meaning (i.e.
the doubt as to whether the meaning of the text has been cut short): the meaning is
‘there is a compression, [but not] of the meaning’. Because it is accepted that there
is indeed a condensation of the number of verses. This is the idea [of the words na
10 tu].
[Therefore, the Blessed One] replies [to the question] ‘How is it possible not to con-
dense the meaning?’, with [the word] ’extensively (vistarāt, 1b)’, since the extension
of the meaning becomes much greater.
If the meaning in this [Tantra] were abbreviated, then, the accepted meaning could
15 not be attained. Then, the Khasamatantra36 would not have been extracted from
[the mūlatantra]37 . The Khasamā is abbreviated in length, and the Śrīcakrasaṃ-
varatantram is intended for those who are inclined toward [the teaching of] the
[Khasamā]. For, the teacher [gives] the teaching according to the conviction of
the people who are to be trained. To explain, for those who can be trained [only]
20 through attachment, etc., [he gives] the teaching of attachment, etc.
Therefore, he says (at Hevajratantra 2.4.49):

Just as those who were burnt with fire will be cured again by fire, those
who are tormented by attachment, etc. will be cured by the fire of attach-
ment.

25 And also (in the Sarvatathāgatatattvasaṃgraha):

There is no evil like non-attachment in the three worlds; therefore, you

should never engage in dispassion when it comes to desire.
36As for the Khasamatantra, Tsuda quotes the following passage : ci’i phyir phyi ma’i phyi ma yin
she na | le’u ’bum pa ni rtsa ba’i rgyud yin la | ślo ka ’bum pa nam mkhaḥ dang mnyam pa’i phyi
ma yang le’u lnga bcu rtsa gcig pa ni phyi ma’i phyi ma yin pas so || Vajra: op. cit Vol. 49. 163-
2-6 f. cf. Vol. 49,162-5-1 (Cf. Tsuda1974:29 fn.3); Tsuda’s translation of the Tibetan text is as
follows: ‘The original tantra has 100,000 chapters ; the uttara-tantra is and the mKaḥ daṅ mñam
pa (Khasama-tantra) of 100,000 ślokas; and the uttarottara-tantra of fifty-one chapters has 1,700
ślokas.’
37Remarkably, Jayabhadra in his pañjikā, attests this as one of the views that differs from his in his

explanation of the reason for the absence of the words evaṃ mayā in his pañjikā. He supports the
position that the mūlatantra of the Cakrasaṃvara is the Khasamatantra and attests that there were
people who defended the idea that there was an Ur-tantra before the Khasama: anye tu śatasāhas-
rikāt khasamān mūlatantrād uddhṛtatvāt tatraivādau mūlatantra evam ity ādinā nirdiṣṭatvād atra
taduttaratantre na kṛta iti (cf. see the quotation of the Pañjikā in footnote 5). We can see that
there were several positions on the formation of this Tantra, and that Bhavabhaṭṭa disagreed with
Jayabhadra.
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（155）

3. The Five Completions, commentary on 1.1c-2

3.1 Svārthasampad, commentary on śrīherukasaṃyogam (1c)
[Text of 3.1]
\cŵ[VċU [ 9ąm ‚RƨŵQŅ_ eB[Qd e_ŵQŗP e__Ƽõ_Įdc – Ǫf 7ü[deS r bƫ_Ƽü[d
ŁƲIZƲCdeSŖV[d [Ʋß[Q 7eQ bƫ[mD4 BZƨƑP EKp r ǪfBd\m ‚đ[ǜdUZƑŁĥăƞ
5 r żBd\m żü_deS`Ʒĭ[QdZp r ŕBd\m ‚IJƑPĥdUZp r BBd\m ‚­ƑGƑüŵRQƑZeQ r
ǪfżŕB 7eQ ebĒ4 r QSdc

ǪfBd\Zđ[ƫ ǜdUƫ żeQ żü_deS`Ʒĭ[Qd r N 4v 1

ŕBd\dVDQȉƷcƫ B 7eQ U ­ƑGƑüŵRQZp 38 7eQ r

ŁƷ[Ǥ

10 ǪfBd\Zđ[ƫ ǜdUƫ żBd\dĒƞQƲ_ƓIQZp r

ŕBd\dĔƸVeUZƲƨąƫ BBd\düB\PmƑßJQZp 39 7eQ

ŖV[Q 7eQ ŖVƫ B\PƑZƑĭĔ[deS r 5R_d

żUd eUƓIQZd\d\f ŕƑŁ4 VƷe\QeSÎƯC4 r
BśVUdId]eUZƲƨąm żŕBŵúU BfƏQQ4 40 7eQ r Ia 5r 1

15 Ǫf_ƨÞ_d\dcf Q[d [Ʋąm żŕB4 ǪfżŕB 7eQ r ZĨ[VS]mVf bZdb4 [Rd

ß_\c\m ZĭǮm ß_\ZĭǮ4 r bƫ[mD <_ e_ūŲ[4 e__ǘdQm ec e_ūŲ[e_ūaPŁd_4
r ǪfżŕBǤdbn bƫ[mDǤƞeQ b QRd r ǪfżŕBm \cŵ[`ĽSŵ[dƑŁĥƞ[ƢBċ`4 r Qƫ
_Ǚ[ 7eQ IJdƑ¯«[[Ƣ_ bƫXĭĥ4 r
38Cf. Yoginīsaṃcara 9.7c-8b śrīkāram advayaṃ jñānaṃ heti hetvādiśūnyatā | rukāro ’pagatavyūhaṃ

ka iti na kvacit sthitam || and Hevajratantra 1.7.29 śrīkāram advayaṃ jñānaṃ hekāraṃ het-
vādiśūnyatā | rukārāpagatavyūhaṃ kakāraṃ na kvacit sthitam ||
39Also quoted in the Laghutantraṭīkā.
40Untraced.

3 ya u◦ ] em., pūrvo◦ Sed. , pajo◦ Ib N , yatro◦ Led. 3 vivṛṇvann ] Ib N Sed. , vivṛṇu cā◦ Led.
4 ◦ rūpayā ] em., ◦ rupamāIb N , ◦ rūpa◦ Sed. , rūpamā◦ Led. 4 yujyata ] em., prakṛta Ib N ◦ yukta
Led. , ◦ yogastu Sed. 4 ghañ ] Sed. , pañca Led. , nvañ? Ib , ccañca? N 4 jñānam ] Led. ,
stanam Ib N , sthānam Sed. 5 ’kvacit sthitim iti ] Led. , kvacit asthitam eti Ib kvacit sthi-
tam etiḥN kvacit sthitame(mi)ti Sed. 7 heti ] Sed. , nāsti Ib N , he iti Led. 7 hetvādiśūnyatā ]
Sed. Led. , hetutvādiśūnyatā Ib N 8 rukārāpagatavyūhaṃ ka ] Sed. , ◦ pagataṃ vyūhaṃ kaLed. ,
kakārāpagataṃ vyuhata Ib N 8 kvacit ] Sed. Led. , kvacita Ib N 10 jñānaṃ ] Sed. Led. ,
stanaṃ Ib N 10 hekārād ] Led. , hekārā Ib N , hekāro Sed. 11 rukārādrūpanirmuktaṃ ]
Led. , rukārod rupāḥ nimūktaṃ Ib , rūṃkārod rūpāḥ nimuktaṃ N , rukāro rupanirmuktaṃ Sed.
11 kakārātkaraṇojjhitam ] em., kakāro karaṇājjitam Ib , kakāro keraṇā jitam N Sed. , kakārāt karaṇe
jritam Led. 12 karaṇam ] Sed. Led. , kareṇam Ib N 13 henā ] Led. , hera◦ Ib N Sed. 13 rubhiḥ ]
em., rumbhiḥLed. , kagbhiḥ Ib kambhiḥN , ◦ kambhiḥ Sed. 13 ◦ diṅmukhaḥ ] Sed. Led. , ◦ diṅmakhaḥ
Ib N 14 kalpanājālanirmukto ] Sed. Led. , kalpanājālanimmuktoḥ Ib kalpanājālanimmuko N
15 śrīr ] Sed. , śrī Ia Ib N Led. 15 ◦ lopī ] Ia Ib Sed. Led. ◦ lopi N 16 viśeṣyaḥ ] Ia Ib Led. ,
viśeṣya◦ N Sed.
（156）

[Translation of 3.1]
[The Blessed One], revealing the meaning which is expressed in veiled language
in a certain amount of detail, says [the passage] beginning with śrī. [In the word
śrīherukasaṃyoga,] saṃyogaḥ means what is used (yujyate) in conventional reality
5 (saṃvṛtyā) such as his arm, face, etc.; the affix a (ghañ) [in the word ‘yoga’ is used
to denote] the object [i.e. Śrīheruka]41 .
[The first meaning of śrīheruka]
The syllable ‘śrī’ directly conveys non-dual awareness; the syllable ‘he’ [expresses]
emptiness of causes, etc.; the syllable ‘ru’ [indicates] being without craving ; the
10 syllable ‘ka’ [expresses] not abiding anywhere42 . In this way, the word Śrīheruka
is established. And, he says (at Yoginīsaṃcara 9.7c-8b):

The syllable ‘śrī’ means non-dual knowledge; the syllable ‘he’ is empti-
ness of causes, etc.; [the state] in which deliberation has been removed [is
expressed by] the syllable ‘ru’; and, the syllable ‘ka’ means not abiding
15 anywhere.

Moreover,

The syllable ‘śrī’ is knowledge which is non-dual; [the state] free from
causes (hetus) [arises] from the syllable ‘he’; [the state of] being liber-
ated from form (rūpa) [arises] from the syllable ‘ru’; [and, the state] free
20 from the karaṇas [arises] from the syllable ‘ka’.

[In the above verse,] ‘form (rūpam)’ means that which is formed (rūpayate) 43 [and],
karaṇas means the sense faculties, etc.
[The second meaning of śrīheruka]
Alternatively, [the following is said.]

25 [Heruka] is the enemy of Māra who was completely conquered by the

syllable ‘he’; he fills the four directions with the syllables ‘ru’; he is
completely free from the net of conceptualisation (kalpanā) [with the
syllable ‘ka’]; because of [all of] this, he is known as Heruka.

[Alternatively,] Śrī is Vajravārāhī; Heruka united with her is known as Śrīheruka

30 (1c). This is a kind of compound in which there is loss of a word in the middle; an
example is jvaramantra, [that is,] a mantra which removes fever (jvarahara).
[The relation of śrīheruka and saṃyoga]
The union (saṃyoga 1c) is indeed what is to be qualified (viśeṣya). For the state of
being what is to be qualified (viśeṣya) and what is qualifying (viśeṣaṇa) depends on
41This analysis of the word saṃyoga denotes that the union (yoga) in the level of conventional reality

(saṃ-) is associated with the embodied form of Śrīheruka which has multiple faces, arms, etc. In
other words, there is also a union in the level of absolute reality, which will be expounded later on.
42Here Bhavabhaṭṭa again links the four syllables of Śrī-he-ru-ka with the four states of Śrīheruka,

that is, śūnyatā, animitta, apraṇihita, and apratiṣṭha, as described in his first maṅgala verse. See
section 1.1.
43His explanation of the word rūpam follows Vasubandhu’s definition nirvacanaṃ niruktiḥ | yathā

rūpyate tasmād rūpam ity evamādi | AKBh[PR] 419.19-20.

 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（157）

the intention [of the authors]. [The word śrīherukasaṃyoga] means that which is
[both] Śrīheruka and union [i.e., it should be understood as a karmadhāraya com-
pound].
[Its relation with rahasyaṃ vakṣye (1a)]
5 Śrīheruka is one part of what the word rahasya means, and it is syntactically con-
nected precisely to the previous action, ‘I shall teach (vakṣye)’ that [secret].

3.2 Parārthasampad, commentary on sarvakāmārthasādhakam (1d)

[Text of 3.2]
ŵ_dRƨbƫVĮƫ ǪfżŕBȒ eUƏSŬ[ V\dRƨbƫVĞŗP Qƫ e_ūa[Įdc – ���ü[deS r b_ƠaƊ
10 `ǮƲƑZǮmSdbfUdUƊ ċ_dbƲ\dSfUƊ _d bĄ_dUƊ कामाƑŁ]dad 7ÙHd 7eQ [d_Qp r
úadम�� e_a[4 r b GdŁƷQŵ[ bƲCŵ[ ]dŁm ŁƷQŵ[de_[mDm ŁƷQŵ[ G ĉ4Cŵ[
e_[mDm ‚ŁƷQŵ[ GdŁ_UƑZeQ r Qŵ[ �ा�क� bdǘdüBQƌ  t  G 2v 1
N 5r 1
[Translation of 3.2]
Having thus explained Śrīheruka whose goal is completely fulfilled44 , [the Blessed
15 One], qualifying him in terms of the completion of the goal of others (parārthasam-
pad), says [the passage] beginning with sarva-. ‘Of all’ (sarveṣām) means [the
desires] of all sentient beings, whether they are gods or asuras, enemies, friends,
or neutral; kāmāḥ means desires or wishes — such is the explanation. The goal
(artha) is their worldly object. That is the attainment of happiness which is not
20 existent now; non-separation from [happiness] which is present; separation from
suffering which is present; and the non-arising of suffering which is not present.
The accomplisher (sādhakaḥ) of that [i.e. Śrīheruka] is the direct agent (of it)45 .

3.3 Svārthasampadupāyasampad, commentary on uttarād api uttaraṃ (2a)

[Text of 3.3]
25 eBZ[Zbdĥd\P4 bdĥd\Pm _d bdĥB 7ü[dc – ���ा��ü[deS r ǪƞűdSeV Ǫƞű4
ǪfżŕBbƫ[mD4 r IJ_ƼĄ[Ìƫ ec Ǫƞűü_IJBd`UZp r 5Ǫƞűƞ QSƑĥZƲądUdZeV ǪƞűIJeQ
44Although the term svārthasaṃpad does not appear in the previous sections, here it clearly denotes
that the word śrīherukasaṃyogaṃ expresses the perfection of Śrīheruka’s own goal (svārthasaṃ-
panna). Bhavabhaṭṭa uses this term already in his Catuṣpīṭhanibandha, stating that the perfection
of the Buddha’s own goal is implied with the word sarvajña in (Catuṣpīṭha 1.1.1a): katham aviparī-
tadeśanety āha- sarvajñetyādi. sarvaṃ padārthagrāmaṃ kṣaṇikādirūpeṇa jānātīti sarvajñaḥ. tatt-
vato bhagavata eva tathābhūtaṃ jñānam utpadyate. etena svārthasaṃpad uktā. Cf. Szántó 2012
(edition p.7).
45That is, he brought about the completion of the goal of others (parārthasaṃpad); therefore, he can

make others’ wishes come true.

9 ◦ saṃpannaṃ ] Ia Sed. , ◦ saṃpanna◦ Ib N Led. 11 bhūtasyāviyogo bhūtasya ca duḥkhasya ]

v
Led. , ∗∗∗[2 1] bhūtasya ca duḥkhasya, bhūtasyāviyogo bhūtasya ca duḥkhasya Ia , bhūtasya caṃ
duḥkhasya Ib , bhutasya candraḥkha∗N , ’bhūtasyāviyogasyā◦ Sed. 25 ayam ] G Ia Sed. Led. ,
ayama Ib , om. N 26 ◦ prakāśanam ] G Led. Ib N , prasaranam Sed. Ia 26 aśreṣṭhe tadadhi◦ ]
Ia Sed. Led. , om. G , aśreṣṭhatade◦ Ib , aśreṣṭhadedhye◦ N 26 śreṣṭha◦ ] em., śreṣṭhatva◦ Σ
（158）

������������� � � ��� �� ����������� ���� ��� ������������� ���������

������������46 ।
����� ���� ��������� ����� । ����� ���� ���� ������������ ��������
���������� ���� । ����������������������������������� ����
5 ���������� ������������������������� । G 2v 2

[Translation of 3.3]
[Anticipating the question] ‘Is the sādhaka common or uncommon?’, [The Blessed
One] says [the words] beginning with ‘uttarāt’. The Śrīheruka-union is better than
the best (śreṣṭhaḥ). For the means for urging people to undertake [a practice] (pravṛt-
10 tyaṅga) is to reveal its superiority (śreṣṭhatva). When there is an inferior (aśreṣṭha)
[teaching], although people are inclined to that [inferior teaching], they stop engag-
ing [with it] once a superior (śreṣṭha) [teaching] is pointed out to them. However,
in that case, they did not have cognition of the best (śreṣṭhatva) [teaching]. On the
other hand, when there is a superior teaching, after its superiority has been demon-
15 strated (pratipādanāt), those inclined towards it engage in motivated action [with
it].
[The first meaning of uttarād api uttaraṃ]
This natural reality (dharmatā) [of Heruka described above] is said to be uncommon.
Indeed, there are other excellent deities; [however], this Śrīheruka deity is better than
20 them — such is the idea.
[The second meaning of uttarād api uttaraṃ]
Alternatively, [the idea is that] the blessed [Śrīheruka] is superior to the śrāvakas
etc., because of an accumulation of a surfeit of merit and knowledge. Therefore, the
completion of the means for the completion of his own goal has been explained47 .

25 3.4 Parārthasampadupāyasampad, commentary on ḍākinījālasaṃvaram (2b)

[Text of 3.4.1]
���������� ��� ����� � NdeBUf����� । ����� ��������� ������������
���� ���� ��� ������� ����� ���� �������� ����� । ���
46aśreṣṭhe
... ◦ pravṛttiḥ ] missing in G .
47Theword svārthasaṃpadupāyasaṃpad occurs in Bhavabhaṭṭa’s exposition on rigīnāṃ jñānam īś-
varam (Caṭuṣpīṭha 1.1.1b) and in his Nibandha, too. Cf. Szántó 2012 (edition p.7).

1 ◦ buddhiḥ ] G Ia Sed. Led. , ◦ buddheḥ Ib N 1 śreṣṭhe ’pi ] Ia Sed. Led. , śreṣṭhaye Ib , śreṣṭhaya
N 1 tadabhi◦ ] Ia Sed. Led. , om. G tadavi◦ Ib N 2 ◦ pādanāt pravṛttiḥ ] Ia Sed. Led. , om. G ,
◦ pādanāc ca vṛttiḥ Ib , ◦ pāditā pravṛttiḥ N 3 eṣā yad◦ ] G Ia Ib Sed. Led. , eṣāṃ pad◦ N 3 kāmyate ]

G Ib N Led. , kathyateSed. , janyate Ia 4 ◦ tiśaya◦ ] G Ia Sed. Led. , ◦ tisamaye Ib N 4 ◦ chrāvadādi◦ ]

em., ◦ śrāvakādi◦ G Ia Ib Sed. Led. , śrevakādi◦ N 5 anena ] G Ia Ib Sed. Led. , asata◦ N 5 svārtha◦ ]
G Ia Ib Sed. Led. , ◦ mbārtha 5 ◦ upāyasampad◦ ] G Ia Ib Sed. Led. , uyāyeta 27 ḍātuṃ ] G Ia Sed. ,
antaṃ Ib , anta N ḍāntaṃ Led. 27 ātmī◦ ] G Ia Sed. Led. , asī◦ Ib , āsi◦ N 28 ḍāyinī ] G Led. ,
ḍāḍinī Ia , ḍākinī Ib Sed. , ḍākinīḥ N 28 nairukte ] G , nairuktena Ia Ib N Led. 28 kakāre ] G Led. ,
kakāreṇa Ia Ib N Sed.
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（159）

NƢ _Ƣcd[bDZī ĥdQƲ\Ǯ e_BƑśVQ48

7eQ e_cd[b4 VƑǘP4 r Qübdŋ[dĉVd[_ĭQm e_cd[b4 úU ec eU\d]ŋXƫ ZdDƩ
VǘƞP «dŋ[ƑĭQ eU\d]ŋXUƫ G ǜdUƫ [meDU 9VdŏU bdǘdüBư_ƨƑĭQ r úaƊ ǜdUƫ G 2v 3

_Ƣcd[bƫ QǮ DZUƫ ƑŵReQ4 r DƑZe\c ƑŵRü[Rƨ4 r b G e_ǪdZ4 r eU\d]ŋXUƫ ǜdUƫ

5 bdǘdüBƺü[dĭ[Ǯ bƫGd\eU\mĥ4 QSdUfZĭ[ŵ[Ƣ_dŁd_dQp r Qŵ[ ǜdUŵ[ IJǜdŵ_Łd
_ü_dQp r
[Translation of 3.4.1]
[The Blessed One] says [the passage] beginning with ḍākinī [after anticipating the
question] ‘How [is Śrīheruka] better than the best?’
10 [Phonetic elucidation (nirukti) of ḍākinī]
The inifinitive ḍātuṃ [from the verbal root ḍā] means to make objectless knowledge
one’s own; she who does this habitually is called ḍāyinī (as the in suffix indicates
habitual engagement in an action); then, when the syllable ka is applied [to ḍāyinī ]
according to nirukti rules, it [i.e. ḍāyinī ] will become ḍākinī. As [it has been taught]
15 (at Sarvabuddhasamāyogaḍākinījālaśamvara 1.7ab):

The verbal root ḍai [expresses] flying in the air [and] is conceived in this
sense49 .

Therefore, beings in the sky (vihāyasas) means birds (beings which have wings).
Because of this similarity, [ḍākinīs] who have means are beings in the sky (vi-
20 hāyasas); therefore, they go across the supportless path with wings, and [similarly]
yogins directly perceive objectless knowledge by means of upāya. Their knowledge
is called ‘sky’ (vaihāyasa). Going in the [sky] means abiding [in knowledge]. In
this case, the root gam means abiding (sthiti). Such is the explanation. And that
[abiding] means resting. After directly perceiving objectless knowledge, there will
25 be the cessation of traversing (saṃcara) elsewhere because at the time there will be
an absence of anything other than that [objectless knowledge] because that knowl-
edge has the nature of wisdom (prajñā).

48Cf. Sarvabuddhasamāyogaḍākinījālaśamvara 1.7ab. However, Dhīḥ reads it with variants: ḍe vi-

hāyasi gamane buddhadhātuvikalpitaḥ | ; also quoted in Guṇavatī 1.2.
49Ratnākaraśānti’s nirukti of the word ḍākinī in his Guṇavatī which quotes this same source

(Samāyoga 1.7), is different from Bhavabhaṭṭa’s. In summary, the word ḍākinī originates from
a verbal root ḍai (to move in the sky), becomes ḍa, and then a verbal root ak (to go crookedly
and everywhere) and the feminine suffix inī, in the sense of one who does an act habitually
are added; Guṇavatī 1.3: ḍai vaihāyasagamane, aikārasyātvam | ḍānaṃ ḍāḥ, ākāśagamanam ity
arthaḥ | ḍāśabdāt tṛtīyā | aka aga kuṭilāyāṃ gatau | atra sarvato gamanaṃ kuṭilā gatiḥ | ḍā ak-
ituṃ śīlam asyā iti ḍākinī, ṛddhyā (cod., sā hy Sarnathed. ) ākāśakoṭīniyutaśatasahasrais yugapat
sarvato gāminīty arthaḥ |

1 dhātur atra ] G Ia Sed. Led. , dhātunatra Ib N 1 vikalpita ] G Ia Sed. Led. , vitalpita Ib N

2 tatsāmyād ] G , tatsāmyo◦ Sed. , tat samyā Led. , ta Ib N 2 tena hi ] G pc , te nehi G ac , tecceha Ia ,
tac iha Ib , tav iha N , te ceha Sed. Led. 5 ◦ kṛtyānyatra ] G Ia Sed. Led. , ◦ kriyānyatra Ib , ◦ kṛyānyatra
N 5 saṃcāranirodhaḥ ] G Sed. Led. , saṃcāro nirodhaḥ Ia Ib N
（160）

[Text of 3.4.2]
����नी ���य�� । ���म���य� । ���न �� म��य������न����� । ����न
�� ���मीन����नय�य��������� ��य� । ���य� �� ���म����य� ���������
�����ी�� ����नी�������� । ������य �����������् । G 2v 4

5 ���� ��म�� ���य��म्50

��� ��न��् । य� �य� ������ ������ � ���� �� । ���� ����नीन�
��म��ीन� �नम��� ����म����� ��� ����� । ��न �����������य��������
�����म् । ������य������ �ी�����य��� ��य ��� ������ ।
���� ��������य ���य51 ����������य� । �न����������य� �������������न�
10 � । ���� ������न ��� ����������न������ । ��� ��यम�� ����� ��यम��� G 2v 5

नीयम् ।
[Translation of 3.4.2]
[The meaning of ḍākinījālasaṃvaram]
Ḍākinī means emptiness [feminine]. The net (jāla) is the means (upāya) [mascu-
15 line]. For, with a net there is the accomplishment of catching fishes etc. For by
means (upāya), after having restrained fishes etc., that is, the kleśa-s etc., one makes
it impossible for them to do anything. The word saṃ means the pleasure of the two
[Ḍākinī and the net, and the word vara means that] one conceals [pleasure] after
making it free of blame/faults (avadyas). He is ḍākinījalasaṃvara because the syl-
20 lable sam expresses pleasure [as follows]:

And pleasure (sukham) is known as sam

Thus states the scripture (Sarvabuddhasamāyogaḍākinījalaśamvara 1.7cd). In con-

ventional language the word sam is actually a palatal [i.e. śam]52 . Alternatively, the
ḍākinījālasaṃvara means that ‘he who holds (saṃdhatte) the emanation of the Dāk-
25 inīs beginning with Lāma in himself’. By way of describing the completion of means
for the completion of the goal of others (parārthasampad-upāyasampad)53 , it [i.e.
ḍākinījālasaṃvaraṃ 2b] is an adjective. The syntactic connection is ‘I will declare
50Sarvabuddhasamāyogaḍākinījalaśamvara 1.10a ; in Dhīḥ: sukhaṃ sam iti vikhyātaṃ.
51Cf. Aṣṭādhyāyī 1.4.14: suptiṅantaṃ padam.
52Bhavabhaṭṭa, who was active around the mid-tenth century, presumably read sam in the Samāyoga,

not śam; however, he discerns between the two and implies that the word śam conveys the original
meaning. This sentence was discussed in Gray 2007:37 fn.110. Gray’s interpretation is slightly
different from mine since he read it with śaṃśabdaḥ same as Sed. attested only in Ia ; however, I
adopted the reading saṃśabdhaḥ from mss. G and Ib as it makes more sense with the main clause
sa tālavya eva.
53In the Nibandha, Bhavabhaṭṭa glosses the word yoginījālasaṃvaram (Catuṣpīṭha 1.1.1c) with

parārthasaṃpad and parārthasaṃpadupāyasaṃpad. Cf. Szántó 2012 (edition p.7).

3 bahiṣkṛtvā ] G Ia Led. , bahaṃkṛtya Ib , bahavṛtya N , bahiṣṭhebhyo Sed. 6 saṃśabdaḥ ] G Ib ,

śaṃśabdaḥ Ia Sed. 7 saṃdhatta ] G pc , saṃtta G ac 9 ◦ ārtha◦ ] G , ◦ ānu◦ Ia Sed. Led. , ◦ ā a◦ Ib N
9 anusandhi◦ ] G Led. , atra sandhi◦ Ia Ib N 9 ◦ āvartanaṃ ] G ac Ia Ib N Sed. Led. , ◦ avartanaṃ G pc
 The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（161）

(vakṣye (1a)) [the śrīherukasaṃyogaṃ (1c) which is qualified by three qualifications

[i.e. ḍākinī, jāla, and saṃvara]’.
[The exposition based on pravṛttyaṅgas ends]
In this way, there will be a complete explanation (vyākhyā) of the meaning of each
5 of the inflected words. The application (anusandhi) [of the commentary] is [to un-
derstand] the intention [of the speaker] and [to engage in] the practice of hearing,
thinking, etc. [in relation to the text]. Refutation (codya) means hostile questions;
the response (parihāra) means the reply to the refutation. When the beginning [of
the scripture] is being spoken, [these five pravṛttyaṅgas] can be modified sponta-
10 neously.

3.5 Sthānasampad, commentary on 1.2cd rahasye parame ramye sarvātmani sadā sthi-
taḥ
[Text of 3.5.1]
b_ƨƑZSƫ BưǮ ƑŵRQm ‚cƫ _Ǚ[ 7ü[dc – र��� 7ü[deS r \c4`ĽċU ǜdUBd[_dƑ¯G
15 ăŬZ`dUbƫǜdBVǠG«_ƏQĭ[4 b_f\d eU_Ɩ\dǤ bāƎǮ`ǴmeDĭ[4 r QǮ \ceb
bdĥƲ54 \cŵ[ƫ [meDUfUƊ ƑŵRQn [mÂ[ƑZü[Rƨ4 r QÙG BƵLdDd\Zp r
[Translation of 3.5.1]
[The meaning of rahasye (2c)]
The [Blessed One] says [the passage] beginning with ‘rahasye’ [anticipating the
20 doubt that] ‘From what standpoint will I [the Blessed one] teach all this’. By the
word ‘the secret’ (rahas), thirty-seven yoginīs who are abiding in five circles, which
are technically designated as knowledge, body, speech, mind, and cremation grounds,
and who are attended by heroes, or not, [are expressed]. The word rahasyaṃ is de-
rived to mean something suitable for a secret (rahas) and it is to be connected to a
25 place with yoginīs. This is the meaning. And that [the secret place] is the kūṭāgāra.

[Text of 3.5.2]
eBZīīü[dc – परम 7eQ r V\ƫ eU_ƌPƫ [RdBRƫƑGüBd[ƨüŤU Zdü[ƑŵZƑĮeQ
V\ZZp r 5R_d Vŗ `Ǯ_ŵú QƲ ¯ř`d4 QQǤ Vŗ Zf[ĭú Ve\Zf[ĭú ]EƲe«[ĭú G 2v 6

30 ŏU QüV\ZZp r
[Translation of 3.5.2]
[Then, the Blessed One] says [the phrase] beginning with ‘parame (2c)’ [after an-
ticipating the question that] ‘what is the use of that [kūṭāgāra]?’
54Cf. Aṣṭādhyāyī 4.4.98 tatra sādhuḥ.

14 rahasya ] G Ib N Led. , rahasyam Sed. , rasyaṃ Ia 14–15 jñānakāyavākcitta◦ ] G Led. , jña-

punacittavākkāya◦ Ia , mūlavitavākkaṃsa◦ Ib N , jñānacittavākkāya◦ Sed. 15 ◦ saṃjñākapañca◦ ]
G pc , ◦ saṃjñakañca◦ G ac , saṃjñākā pañca◦ Ia , saṃjñākāḥ pañca◦ Sed. , saṃjñakā yaṃ ca◦ Led. ,
saṃyoga vakṣya iti Ib , saṃyoga vakta itiḥ N 15 savīrā ] Led. , savīra◦ G , saṃdhīrā Ia Ib N
15 rahasi ] G Sed. Led. , rahasaṃ Ia , rahasya Ib N 28 paraṃ ] G Ib N Led. , paramaṃSed.
28 mātya◦ ] ◦ Ia Sed. Led. , matya◦ G , māśṛtya◦ Ib N
（162）

[The first interpretation of parama (2c)]

[Therefore,] parama means that it considers (māti) the highest (para), that is, liber-
ation (nirvāṇa), as something to be achieved in any way whatever (yathākathaṃcit);
the ending is locative.
5 [The second interpretation of parama (2c)]
Alternatively, para means enemies, i.e., kleśas. Therefore, parama means that by
which the greatest enemies [kleśas] can be determined, completely determined, [that
is,] diminished.

10 [Text of 3.5.3]
��� ����� ���� । ��������������������� ��������������� ��� �������
���� ��� � � ����� ��������� – b_ƌüZUf�� । ����� ���������������
��� ������� ��������� । �� ƑŵRQ4 । ��� ���� �������� ���������������
। bċ���������� � � �
15 [Translation of 3.5.3]
[The meaning of ramye sarvātmani sadā sthitaḥ (2cd)]
What is delightful (ramyam) means that thing by which one delights. Since it ap-
pears like an illusion, [one could have the following doubt] ‘Even if it is delightful
and directly experienced, since it is resorted in one spot [that is to say, not all-
20 pervasive], it is not pleasant in every respect’; therefore, [the Blessed One] says [the
word] ‘sarvātmani (2d)’. The word [sarvātman is a bahuvrīhi compound] meaning
something whose nature is in everything – the unmoving, the moving, etc.– that is,
the universal kuṭāgāra. [The Blessed One] abides (sthitaḥ, 2d) there. Therefore,
he stops going anywhere because there is no other place to go. Always (sadā, 2d)
25 means [abiding] up to [the end of] saṃsāra.

11 ◦ pratibhā◦ ] G , pratibhābhibhā◦ Led. 11 ◦ samāna◦ ] Ia Ib N Sed. Led. , ◦ samana◦ G

The Opening Passages of Bhavabha††a’s Commentary (Viv˚ti) on the Cakrasaµvaratantra（163）

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