Tndo-Lranian Tournel, vol. 10, no. 2/3, 1967 SRISAHAJASIDDHI* edited by MALATI J. SHENDGE, Tokyo INTRODUCTION 1 As said in the preface to my edition of the Advayasiddhi (M. S. University Inthe preparation of the critical edition of the Srisahajasiddhi Lused two ‘may be the latter half of the 14th century A.D. (from the date given by Bendall, in the Cambridge Catalogue of Buddhist Sanskrit MSS). The Bir Jeft the number “bu.pra.tan. 1” (Bauddha.pricina. tantra?) and on the rright “guru 1". The material used for writing seems to be modern paper. It ‘may have been copied from an older MS. The date occurring on the last page, i. ‘“éri.sam 1971’, corresponding to 1914 A.D., may refer to this fact. text is unintelligible. The Tibetan translation in PTT, vol. 68, No. 3067 is sDe.dge. edition, but this translation is not of much use in correcting rte gh ee capes ear me acta seagate bophoncsie pate as Ea oa Anon pr fe sre alice haa Seat ce SR cee Soe Swcal ‘Srisahajasiddhi 127 the obscure passages. The emendations, mostly based on the Tibetan translation, are suggested in the footnotes. The additions to the MS. in cases where the readings contain lacunae are based on the Tibetan trans- lation and marked by square[] brackets. The italicized words indicate the unintelligible parts of the texts, the reconstruction of the same from the Tibetan translation being given in the footnotes. The asterisks in I11.11 indicate a lacuna in the text. The chapter and verse numbers are used in order to facilitate references. The author Dombi Heruka, according to Térandtha, preceded Saroruha and Kampala and is also said to have received the quintessence of the H7.* Again Taranatha attributes to him a Nairdtmyasddhana which is included in the Sédhanamala (no. 228). This Nairdtmyasddhana is drawn from the HT. Dombi Heruka was a contemporary of Vilasyavajr who was one generation senior to both Saroruha and Kampala. The date of the present HT fixed by Snellgrove is the end of the 8th century A.D. which thus becomes the date of Kampala and Saroruha, as both were closely asso- ciated with the compilation of the present HT. But the material out of which the present HT was compiled could have easily existed even before that; as Dombi Heruka was also closely associated with Hevajra, it is not unreasonable to assume that he might have had the material for HT including the present $SS. ‘Thus Dombi Heruka may have lived around the middle of the 8th century A.D. The text of SSS is older than that of the HT and, though itis available only in a very corrupt form, some readings make better sense than those of HT, eg. SSS IA tad evaikarasam smrtam, HT I,viiAO tasya cakro rasah smirtat; SSS loc. cit. samarasam ekabhdyyam, IT loc.cit samarasart ‘ekabhavam. A hitherto unrecorded word sphali (meaning sphulliiga) may be noted. As is said in the Introduction to the Advayasiddhi,* this work forms a part of the ‘seven classes of realization’ (sgrub.pa.sde.bdun).? These » See A. Schiefner, Tarandtha’s Geschichte des Buddhismus in Indien (St, Petersbure, 1869), p. 192. Could this so-called quintessence (sdra) of the HT have telation with the Srisahajsidihi? This does not seem altogether impossible, asthe contents of SSS deal with the upannakrama meditation which i ofthe highest importance in the practice of Buddhist Tantrism. ¥ Advayasiddhi, a study (The M.S. University Oriental Series, No.8), edited by the author (Baroda, Oriental Institute, 1964). © Blue Annals, vo. 11, p- 836. English translation of the Deb, ther, son po. by gon, rudpal, translated by G, Roerich (Calcutta, 1949).128 MALATI J. SHENDGE seven works are preserved in a photographic collection of Buddhist ‘Tantric MSS. kept in the Library of the Oriental Institute, Baroda. There are in all three works in the bstan.hgyur bearing the title *“Sahajasiddhi’ ‘Sahajasiddhi by Indrabhoti, PTT, vol. 69, No. 3107. ‘Sahajasiddhi by Samayavajra, ibid., vol. 82, No. 4694. ‘Srisahajasiddhi by Dombi Heruka, ibid., vol. 68, No. 3067. ‘All three works are related to the HT'in general and the Utpannakrama in particular. The major part of Indrabhati’s work is devoted to the description of Sahaja.® The colophon to the Tibetan translation of ‘Sahajasiddhi by Samayavajra gives clear indication as to the connection between the two works, the HT and Sahajasiddhi. It also deals with the Urpannakrama of the HTS 4 “The colophon to the Tibetan translation of the S'SS runs as follows: dpal.deyes. paki-rdo. jel. yu. yi. than.cig.skyespa.grub.pala{Ihan.cig.skyespa.b sta pa 5iob-dpon.chen po dpal.dom.bki-he-ru-kaki fal miab.nas.mdzad.pa.rdzogs.so Here ends from amongst the sahajasiddhi(s) of Hevajratanra the one composed by Sahajdearya Dombi Heruka. The words “dpal.dgyes.pakt.rdo rjebt-rayud. ky. Than. cig-akyes.pa.grub, pa” suggested the hypothesis that perhaps the eycle of every ‘anuttare-tanta contained this type of literature, devoted solely to the description and ‘vay of attaining the reality preached in that particular ranra. ‘This was supported by “Tibetan bla.mas in an oral communication, but no literary evidence has been found 10 that effect. actually the relation is not very clear, as the work is not yet thoroughly investigated. ‘A cursory slance through the Sahajasiddhipaddhati, a commentary on the above- ‘mentioned work by LaksmimkarG, revealed some quotations (PTT, vol. 69, No. 3108, . 79, {. 17a) from the Paacalaksa-hevajra (Tibetan hbum. phrag. lia. pabi. kyehi.rdo. De.) the later milatantra of the HT, now extinct and found only in the form of quota- ons in various works ike the Suf-athasrka-Hevajra-fika, PTT, vol. $3, No. 2310 Rahula Saakrtydyana found the Sanskrit MS. of the Saf-sdhasrika-Hevajraika in ‘Tibet. He brought back with him the photographs of the MS. which are preserved in the collection of K. P. Jayaswal Research Institute, Patna, Bihar together with the bother MSS. brought by him. See his report in the Journal of the Bihar and Orissa ‘Research Saciety (Patna), vol. 21, part 1 (March 1935), under the tite, “Sanskrit palm {caf MSS. in Tibet". ‘The above-mentioned MS. is mentioned as XVIL. 2. 92 Hevajra- ka, ete. Though itis described there as complete, infact itis incomplete. Another 'MS. of the same work i tobe found in Nepal inthe Bir Library (No. 93 or M.L., 250). ‘The Tibetan translation of this Sanskrit work is found in the bsTan.hgyur under the litle Hevajrespinddrthr(ika (Tibetan translation: kyebl.rdo.rje.bsdus pal. don ay tr cher_harel pa). We donot know the reasons fr the change in the tite of the work but the colophons of the Sanskrit text bear the tile Saf-sdhawrika-Levajratikd, the Tibetan translation of which also tallies. But there isa sudden change after the 10th chapter, the reasons of which are unknown. The ttle of the Tibetan translation cannot be traced to the colophons of any part (ie. to those before or after the 10th chapter). \Rettial edition ofthis work is under preparation and willbe published in due cours. 2 un hd btsun rags. pab -kye..rdor. gyidkar .chag .na nag obi. skor la dsbgrrimaylatun gc. yod.goui-ba.de ka, yn|ishar.bstan. yur dura. chur. ‘hensog8 3a skya.pa-phy. ma.rnams. kys.ma.rfed, gsuas.pa. yin hide ih. pa. ‘Srisahajasiddhi 129 “The Srisahajasiddhi of Dombi Heruka, which is edited in the following pages, explains the meditation of the HT called Utpannakrama. The verses, with a few exceptions (e.g. II.5-165 IIT.1-4, ete.) can be traced back tothe HT Curiously enough noclear indication asto the relation between the HT and these verses appearing in the SSS'is anywhere to be found. In the beginning of chapter IIL of the SSS itis said: “The Vira (Le. Hevajra) has said as follows in the Hevajra-Yogini-Tantra.” The following three verses, nos. 2-4, cannot be traced back to the present HT. Also, the text of the verses is extremely corrupt and the meaning doubtful. ‘This only supports the hypothesis of the possibility of the existence of a lot of floating material about Hevajra in the form of a large milatantra which may have contained the present HT as well as much other relevant material. ‘The two meditations, Utpatti- and Utpanna-krama, form a set of basic meditations in the practice of Tantrism. They are said to form the nucleus of the esoteric teachings of the Buddhas and the tantric literature contains Several references to that effect.® Sraddhdkaravarman (Ith century) in his Yogdnuttara-tantrérthavatéra-samgraha refers to a controversy about the number of kranias.? The terms are well-known and are trans- lated into Tibetan as bskyed.paki.rim.pa and rdzogs.pahi.rim pa. respectively. Uspattikrama is usually referred to as such, but Uspanna- krama is synonymous with Nispannakrama ot Sampannakrama. ‘These two meditations are mainly connected with the anuttaratantras, to which class belong the Guhyasamdjatantra, the HT, the Cakrasamvara and so on. These meditations are different in detail in the case of each tantra, but their general nature, discussed in the following pages, may not differ much. an dgab. rit pobl-lag du byonlgdams.Aag.sa.lugs.nida.tia.medigéan.yod|) PTT WoL: 83, No. 4694, p 165 f. 1528. "This isthe same text of the wpannakrama as that Which is said to be included (lit exist in the black-section in rJe.btsun.erags-p’s eat logue of the Hevarattanra). (Cp. Gragepa.rgyal.mishan,xsui.Abum, kye.rdo. rie. ‘hos-skor.gyl-dkar chag. Ja 20Sb-206b7) Tt was said that it was not included in the butan “hepur snd the later Seskyapas like Nor. chen i.e, Kun.dgah.beah.po) tnd others could not obtain it. The old manuscripts of this (text) had reached the hands fKun-dgo. sit po. (That) upadegais not found now inthe Sa-skya-pa sect but (here) is another.” P3=ATL Lilac AT UL Lvi22; UL6-9 = HT Lvii.a4-s7, 1 Cp, Guhyasamaja (~ GOS, No. LIM) (Baroda, 1931), p. 157; HT Liii25; Yera- ‘ratnarla by Kaha, included in HT part, p. 104; et. TPIT, vol. 81, No. 4536, pp. 157-158, f. 124-126. (26-30; 19-10 = HP Lvl 32-33; LI Tvii36; WLt-4= HT L.ii37-40; 3148 = HTL Lis130 MALATI J. SHENDGE The work krama is explained in the Yogaratnamdlé-nama-hevajra-pai- Jikd as kramah prakarah kasya kramah samédhes)® “Order means mode. Order of what? that of samddhi (meditation).” Further candracihnabijadi- Parindmena devatakdranispattir utpattih sd yasmin samadhau ast sa wipatti- kramah|" “The creation means production of the form of the deity through the maturing of candra (moon), cifna (the marks) and bija (seed) and that samddhi in which this is ereated is the u/pattikrama". ‘The wipattikrama-samddhi of Hevajra is described in the HT Lvi v.1-25. It can be analysed as follows: ¥. 1-4 Plan of the mandala which is in front of the bhdvaka (practi- cant). ¥. 5-6 Nagiyoga (breath control and concentration). ¥. 710 Production of the image of the mandalandyaka in the mandala. 11-13 Enumeration of the goddesses in the inner mandala (adhydima- puta). v. 14-15 Enumeration ofthe goddessesinthe outer mandala(bahyaputa). v. 15.21 Description of the goddesses. ¥. 22-24 Six stages of the realisation of the wpattikrama-samadhi, ‘The chief elements in the uipattikrama are thus as follows: i, Concentration on the mandala; ii, Regulation of the prdna (breath); Production of the image of the mandalandyaka in the above mandala, Furthermore, the wipannakrama-samadhi is described in the Yogaratna- ‘mlé-nama-hevajrapaijikd ws follows: Utpannam svabhavikam eva ripans| tad eva tattvaripenddhimucyate bhdvyate yasmin yoge uipannakrama® “The accomplished (form) isthe inherent form. That yoga, in which it (the inherent form) is believed and contemplated as the realty, is the aparnakrama.” ‘The upannakrama-samadhi is described in the HT I.viiv.26-36, v.37- 56, being a description of Sahaja. The analysis may be as follows: i. v.26-29 The esoteric meaning of the mandala, % id jj. 125. Tibetan translation rim.pa.ter.pa.ni.rnam.paholleai.et.rim. pa. 4e,na. tte. hdzin.gyis.tel{ PTT, vol. $3, No. 2313, p. 139, f. 27a. 31” Sabon. dat 2la.ba. dah phyag shan. dasa. bon. Yonssugyur pala. hai ‘am par. yons.su.rdzogs.pa.ni.bokyed.pabo(deh.ti. ve. hdzin. gan la. yod-pa.de. ‘l-bskyed.pabi-rim.pabo!} oe. ct. 2a acai Tibetan transtion: res pavn- obo yl. gz. con ted fd. thon. id. d mos. par.byas.nas.rnalibyor pags. sg0m.par.byed. pa. de. redsogs.paki.rim.pabol|loc.et. Srisahajasiddhi it ii, v.30-36 The four dnandas, ie. the four stages in the realisa- tion of Sahaja, the Innate ili, v.37-56 Description of Sahaja. ‘The two samddhis represent symbolically the dual nature of the outer phenomenon and the inner reality the samyrtiand the paramadrtha, updya and prajié.® ‘Again, HT ULii26-31 describes the real nature and the philosophical background of the wipattikrama-samadhi. The tantric practicant con- templates the mandala representing existence and realises its dreamlike nature, thereby destroying all clinging. Nothing is created and nothing is destroyed. So whatever the practicant creates by way of utpattikrama is really not created. He realises non-existence through existence, that is through the contemplation of existence. The nature of the two meditations suggests a different philosophical background, They may be based on the famous irsvabhava-theory ofthe Yogicdra. In brief, the theory runs as follows: The dharmas have three aspects: parikalpita tibetan kun. brtags.pa), paratantra tibetan géan.gyi bai) and parinispanna (tibetan yors.su.grub. pa). ‘The paratantra aspect is the manifestation, appearance. It owes i existence to something else, is dependent on soinething else, and hence is relative, conditioned.!* When we perceive this appearance, the relation of agrdhya and grahaka, known and knower, perceived and petesiver, is established. Moreover, when we perceive a thing, not only is it perceived by the senses, but also we project our ideas on the appearance or mani- festation, ‘The form of the manifestation thus perceived isthe parikaipta." When we perceive the appearance without any projection of our ideas, without the dual relations of subject and object, we realise the Absolute. This aspect of things is complete, finished, is always the same, never becoming something else and hence Perfected, Absolute (parinispanna). Samortam devatakaram utpattkramapaksatah vortiukhardpam tu nispanna- kramapekatabl|satyadvayam samairitya buddhndm dharmadeéanal} Ubid, p. 104. 1 Yoparatnamildendmahevajra-panika, p. 138. Cp. Sneligrove's description of the amas, HT Part 1, pp. 139-140, Snellgrove’s fundamental mistake isthe identification cof wipatt and urpanna with utpada and palaya respectively. Astudy of the philosophical background, which i explained later, wil clariy this. Secondly, there i no “absorption cof forms” in uipannakrama as described in HT Lvii.26-36, % Sandhinirmocanasatra, edited by Et. Lamotte (Lowain, 1935), p. 60; Trisra- bhavanirdeta by Vasubandhu, edited by S. Mukhopadhyaya (~ Viva-Bharait Series, No, 4) (Caletta, 1939) © Sandhinirmocanasitra,p. 6. © Dbid p. 61132 MALATI J, SHENDGE ‘This aspect is the Sahaia which is always existing in the ereatures but is covered with the dust of ignorance and other impurities. ‘This Trisvabhava-theory can be applied in two ways. On the one hand it analyses the phenomenal world and on the other it describes the ex- Perience of the person, who perceives this outward existence. ‘The paratantra aspect is the nature of the phenomenal world and forms the fundamental doctrine of Buddhism as stated in the pratitya- Samitpdda. Parikalpiia is the external appearance of things which is really a projection of the mind. Parinispanna is the nature of things which is always fully developed, finished, and is called Tathatd, Sahaja, Paramartha o Absolute. From the point of view of experience the theory may be analysed as follows: in the first moment of perception, the world is perceived, the subject-object relationship is established. But before its picture is reflected in the mind completely, that is immediately after or during the moment of perception, the mind adds its own ideas, images, forms ‘tc. to the manifestation of the thing that is perceived. ‘This is the parikalpita imagery, a projection and hence doubly unreal. When this ‘happens, rather than the outside form, our idea fulills the expectation and creates a pleasant sensation, which produces the thirst for more and more of it and hence becomes a clinging and a fetter. But only if we realise the vanity of things through the intellect and by following the three kinds of knowledge, is salvation achieved without any effort. The philosophical background of the wtpattikrama lies in the under- standing of the paratantra and parikalpita aspects: if the paratantra ed through the parikalpita, that isin the utpattikrama, the dream- like nature of existence is also realised, firstly by creating and later by contemplating the image of the mandalandyaka, ‘The dreamlike nature of the phenomenal world is the paratantra, which is realised through the parikalpita, the created image. Utpannakrama is the realisation of the paratanira without producing the parakalpita, which amounts to the non-existence of clinging, Hence, what is realised isthe ultimate nature, the pure nature, the parinispanna aspect. In fact, another name of pannakrama is nispanna- or sampanna-krama, ‘Now to analyse these two samddhis as experiences. In the Sajsahasriké- Hevajra-tka we find the following comment: pratyaksam indriydndm yat pratyaksam cittakalpitam) utpattikrame jRdnam buddhakaram na tat |] 1 Tiievabhavanirdea, v.38. Srisahajasiddhi 133 pratyaksam yogino yaitca svasamvedanakam ca yat (MS. tat)! ‘utpannakrame jfiénam buddhatvakaram parars |" jon of srs owes ond inthe pariama through the eet ae raat ton ec ot kad one tomar dahood The kaon aor a eescrama throu mys ton Spd sl conscouses site highest nowt leading to Buddhahood. [Asis clear, the theory of direct perception, as put forth by the Budhi logician Dharmakirti and commented upon by the subsequent logicians, is applied to the experiences represented by the Kramas, The sense perception is defined by Dharmakirti in the Nydyabindu as indriya- jinam “sense knowledge” and commented upon by Dharmottara as indriyasya jRdnam indriyajidnam “cognition, as far as it depends (on the activity) of the senses alone) is sensation”." Mental perception is defined as: svavisayéntaravlsayasahakdrinendriyajfénena samanantara-pratyayena Janitam tan manovijdnan® “Mental sensation follows (the first moment ‘of every) sense-cognition (wiih is thus) its immediately preceding homo- ‘geneous cause, (The latter) is cooperating with (the corresponding mo- ment of) the object (i.e. with that momentary object) which immediately follows the proper (momentary) object (of sensation)."* Self-conscious- perception is defined as sarvacittacattdndm dimasamvedanan® “Every consciousness and every mental phenomenon are self-conscious. Mystic intuition is defined as: bhicdrthabhdvand:prakarsapar yantajamt ‘yosifiénam ceti®® “The (mystic) intuition of the saint (the Yogi) is pro- duced from the subculminational state of deep mediatation on tran- seendental reality." Tipatitrama, secon 1g to the commentator’s view is of the same category as all our empirical knowledge. When the practicant looks at the ‘mandala this can be compared to the frst moment of sense-pereeption and in the subsequent moments “the operations of our intellect, which there- W236. Thtan_tesaton: dba pomams hylan ga se. Bra ni tse pal rm, ples eased Pa, Mt Pn nal. top yon uaia rye p20 al a yes nee repa bbe pal. mchgi| PTT V3, > nahn an Npdabide a 18 Enlsh warsaton:Stherbtshys Badd Tot eH (Lanigrd1930, P26 eae. * toe fh 110 I. Ins Pate p30134 MALATI 3, tENDGE ‘upon constructs the image of the object, are subjective”.** Utpatikrama may be called sensuous intuition as far as the meditation on the phenom- enal world with a view to realise its dream-nature is concerned. The procuction of the image of the mandalandyaka is a subjective creation and hhence the wipattikrama consists of both sense-perceptions and mental constructions. Uipannakrama is the knowledge gained through the svasamwedana- Pratyaksa and the yogi-pratyaksa. ‘The former is “the awareness of awareness” and is a source of direct knowledge. From this self-awareness comes perfection. That is the nature of the Great Bliss. The direct intuition or “the intelligible intuition”® of the yogin is that faculty which will give us immediate knowledge of reality, as directly as is felt in the first moment of sense-perception. It is said to have three stages: i. punah punas cetasi vinivesana/ ii, bhavandyah prakarso bhavyamdndrthabhésasya jRénasya sphuta- bhatvarambhah] prakarsasya paryanto yadé sphutabhatvam isad asampiirsam bhavati"™ ‘There are indeed here (three stages of transic absorption, the first) is that when the image begins to be clear, contemplation is in progress; (the second) is the subculminational degree when the saint contemplates the (ideal) reality as though it were veiled by a thin cloud; in (the third) the object is perceived just as clearly as though it were a small grain on the palm of one’s hand; this latter is the saint's direct knowledge.” (This direct knowledge is non-constructive, as vivid as sensuous percep- tion, and timeless. This is the knowledge one realises in the uipanna- krama-samédhi: Now that the thought-world behind these two kramas is understood to a certain extent, it may be easier to translate them into English. Utpattikrama may be translated as the meditation on the process of creation and wipannakrama as the meditation on the process of the perfected or fully developed nature. Stcherbatsky, Buddhist Logic, vol. I (Leningrad, 1932), p. 154 See HT Iwill. 46, ‘Stcherbatsky’s translation of yogi: pratpaksa. ‘Dharmottara, Nydyabindatika LA English transition tid, p. 31. seees Srisahajasiddhi 135 SANSKRIT TEXT OF THE SRISAHAJASIDDHL namab Srivajranathaya* Sahajasiddhim? prava(f. 82b)ksyami sattvanugrahahetund?/ homaydgatapotitam! adikarmikavarjitam/] 1 // sahajavastusvardpam tu sintya’siddhir ueyate/ sahajasiddhir bhavet tasmat [avacyam] sahajam smrtam‘// 2// khadhatau? ca bhagam dhydtva madhye kurvita* bhavand cakrapirvam® yathdnyayam” devatinam yathodayam!// 3 // khadhatav iti*® padmeti® jaanam bhagam iti! smrtam/ bhavaneti samapatti tatsukham cakram ucyate'|/ 4 // yathdnydyam svasamvedyam' bodhicittan tu devata ini bhavet Sanyam' dvividham sahajam sthitam"// 5 // tu bhavet prajfia"® upayah purusab smptam®” pascad anayor évaividhyam? vivtsamvtiJbhedatab*) 6 /) plmsi tavat dvaividhyam® Sukram tasya sukham ea va) prajfidyam?® api yatha pamsi Sukram tasya sukham ea va*// 7 |] atah eva hi dnandah® caturndim® samprabhedatab +O -nathandya; B-satvaya; Tid. dpal.rdo.rje.mkhah. kero ~ Srvairadakaya. 3 MSS. sahajasiddh 2 MSS. sathvanugrahahetundh + 0 -yopataponita: B -taporia © B santa; Tb, trans. rig. Aid, suggests staryam + MSS. arasa sahaiah smrtah is meaningless inthe context. + MSS. Khadhaivd and omit ea © 0 wikirvita 8 MSS. cakrapira. MSS. ndsam reading suggested on the basis of v. 5; also see HL. ™ Docc MSS. Khadharvaveri. 3% padme'i? prakstism! MSS. flame bhagavamiti HT Iwii26. © sazamvedya; B svayammredyt “Tis trans, dag phy suggests fuddhans; HTT Lvii27 has Sukram. 1 MSS. dhividhd sahaasthitam; Tib, eans, has tatah (dephyi) instead of sthitar. HT Liii27 1 MSS. yosata tu tavet prajta; B -prajo. MSS. upaya purisa 8 0 paieadanayovidham: B pacacadanayovidvam. = MSS. nivisamprabhedatah. HT Lvi.28. 2 O devevidham: B dvevidham, 40 sukhantasyasukhambhava. MSS. pratopaya = MSS. sasukhom tu sukheneaivah; HT Lvii.29. MSS. dnadam. MSS. earasrndm.136 ‘MALAT J, SHENDGE sahajam caturvidham yasmat samyaksambuddhabhasitam®// 8 // Anandena sukham kifcit paramanandam® tadadhikam®) viraminandam® virdgah® syat sahajanandam* tu Sesatab// 9 // prathamam [sparsakaiksa™ ca] dviti(f. 83a)yam sukhabodhakam/ ‘ytiyam rigandéatvam™ caturtham tena” bhanyate™// 10 // [prathamam}* usmayate" praia dvitiyam*® dhima[va}ti#® bhavet/ trtiye tyajati sphali* caturthet® jvalita™* yathaj/ 1 // ‘candali[="U] jvalate™ nabhau dahati paiicatathagatan'/ dahati®* locanddin® dagdhe™ ham sravate Sasi*#/ 12 /] pirvam yadva (c ca) dvaividhyam* bodhicittam krtam*® jfnaih]56/ tadvad atrapi®” drastavyam prajiiavajrasamagamam'// 13 // rhpam gabdah® tatha gandho® [raJsah sparsas tathaiva®® ca/ HT Lvii.30. ‘MSS. poramananda. ‘Tb. trans. suggests tato'dhikam which supported by HT: susgsts va which agrees with HT. % Tid der has to be corrected to des. 1% “Tb, Berom: bye suggests Bhtryre which ares with HT Lvi.3. “© MSS. caturtha, me MSS. mradate. MSS. div © MSS: dimer MSS. apa. MSS. enrthe MSS. jae ib, rans. eadssbyarorsbyor which may be corp for barb 3 a HT: MSS. patcrarhigoah. © MSS. dant. MSS. lohonandnam, MSS. dimicha Hii, MSS. para votre MSS. deveyidham % MSS. bodhcitchera Ti, suggests uktom MSS. jin 8 MSS. taeda 4 MSS. prajhtnarasomaamh. The whole ofthis vere including the potion in square brackets isemendedon the basis ofthe quotation on p45, Subst sameraha, fC: Beall Lovvain, JB. sas, 1905) 2 NSS. ripatabde MSS. candi. MSS. Sumsparsa. ‘sphullitga Srisahajasiddhi 137