Difference between revisions of "THE HEVAJRA TANTRA"
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+ | THE [[HEVAJRA TANTRA]] | ||
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− | + | The only reliable source of [[Mahayana]] [[Buddhist literature]] is the [[Tibetan Canon]] of which we have two editions: the [[Narthang edition]] and the [[Derge edition]]. The [[Tibetan Canon]] consists of two parts, the [[Kanjur]] (Tib. [[bKoli -hgvur]]) meaning ‘Translation of the [[word]]’ and the Tenjur2 (Tib. [[bsTan-hgyur]]) meaning ‘Translation of the Treatises’ Twenty-two volumes of the [[Kanjur]] arc [[tantras]] and eighty-six volumes of [[Tenjur]] are commentaries on [[tantras]]. Among the vast volume of [[tantric]] {{Wiki|literature}}, the [[Hevajra Tantra]] stands out as a specimen of Vajrayanic {{Wiki|theory}} and praxis. It is probably the most prominent yoginl- | |
− | 2 The [[Tenjur]] comprises of works by {{Wiki|individual}} [[Indian masters]]. Hence they are not treated as [[buddhavacana]]. They arc classified into two large [[sections]]. The first section consists of 137 volumes of commentaries on the | + | 1 The [[Kanjur]] consists of a total of hundred volumes: Thirteen volumes of [[monastic rules]] ([[Vinaya]]) and associated material; twenty-one volumes concerning the [[doctrine]] of the ‘[[perfection of wisdom]]’ ([[Prajnaparamita]]) forty-four volumes of [[MahdyOna sutras]] extolling the [[merits]] of the [[Buddhas]] and the [[bodhisattvas]], and lastly twenty-two volumes of [[Tantras]]. HT(S), Pan I. |
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+ | 2 The [[Tenjur]] comprises of works by {{Wiki|individual}} [[Indian masters]]. Hence they are not treated as [[buddhavacana]]. They arc classified into two large [[sections]]. The first section consists of 137 volumes of commentaries on the [[sutras]] ([[mDo-bgrel]]). The second section consists of eighty-six volumes of commentaries on the [[tantras]] ([[rCyud-Jigrel]]). The bulk of the works of the [[mDo-Itgiel]] was produced between the second and the eighth centuries A.D., while the works belonging to the [[rGyud-frgrel]] were composed between the seventh and the twelfth centuries. This shows that the [[latter]] period of [[Buddhist]] {{Wiki|literary}} production focused its [[attention]] exclusively on the [[tantras]]. Ibid., | ||
[[tantra]] belonging to the [[Anuttarayoga]] class of [[Buddhist tantras]]. It was one of the [[principal]] [[tantric]] cycles introduced into [[Tibet]] during the post-persecution {{Wiki|era}}, i.e., the later part of the tenth century A.D. In this [[chapter]], we shall take a closer look at this unique [[tantric]] treatise. | [[tantra]] belonging to the [[Anuttarayoga]] class of [[Buddhist tantras]]. It was one of the [[principal]] [[tantric]] cycles introduced into [[Tibet]] during the post-persecution {{Wiki|era}}, i.e., the later part of the tenth century A.D. In this [[chapter]], we shall take a closer look at this unique [[tantric]] treatise. | ||
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− | The title ‘[[Hevajra]]' (Tib. dGyes-Pa-rDor-rJe) is composed of two {{Wiki|syllables}} 'he' signifying karitnd (i | + | The title ‘[[Hevajra]]' (Tib. [[dGyes-Pa-rDor-rJe]]) is composed of two {{Wiki|syllables}} 'he' signifying karitnd (i/?ava/compassion) and [[vajra]]’ signifying prajift f/wwj/wisdom). In answer to [[Vajragarbha’s]] query, “what is intended by the composite [[name]] [[Hevajra]]? What is proclaimed by the [[sound]] he, and what by [[vajra]]?"1 [[Bhagavan]] answered that 2he’ symbolised great compassion2 ([[mahakaruna]]), and '[[vajra]] symbolised |
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− | As regards the term | + | [[Wisdom]] ([[prajna]]). The term ‘[[Hevajra]]’ indicates the [[ultimate reality]], which is the fusion of .unyata and karn/ta. Muktdvalt states that [[mahakaruna]], with sarvadhannafunyata as its content, is [[Hevajra]]/’ The title also indicates the method that this [[tantra]] employs to attain its goal, which is one of [[Wisdom]] and Means (praj nopayatmakam). |
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+ | The method consists in uniting [[prajna]] and karnna. and this union of [[voidness]] and [[compassion]] results in bodhicitta.6 [[Prajna]] ([[voidness]]) is of the [[nature]] of the {{Wiki|female}} [[deity]] and karnna ([[compassion]]) is of the [[nature]] of the {{Wiki|male}} [[deity]]. The goal of [[tantric]] realisation ([[bodhicitta]]) is iconographically depicted in the [[sexual union]] of the two [[deities]]. In the actual [[tantric]] praxis the [[yogi]] becomes the {{Wiki|male}} [[deity]] ([[Hevajra]]) and the vogini is the {{Wiki|female}} [[deity]] ([[Nairatmya]]) and the realisation is [[attained]] through their [[physical]] union. Thus the title itself indicates the basic view of the praxis found in the [[Hevajra Tantra]] and all other [[principal]] [[root tantras]]. | ||
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+ | The term 1 [[Hevajra]]' taken as a whole, is the [[name]] of the [[principal]] [[deity]] of the [[Hevajra sadhana]]. The [[principal]] [[deity]] in the [[Hevajra]] [[mandala]] is [[Heruka]]. There is no real {{Wiki|distinction}} between [[Heruka]] and [[Hevajra]]. [[Heruka]] is worshipped singly or in union (Tib. [[yabyunr]], Chi. [[yinyung]]) with his [[prajna]]. When he is in [[yabyum]] (union) he is generally known as Hevajra.7 By being in union with his prajrta ([[Vajravarahi]]/blairdtmyd) he [[embodies]] in himself the method of this [[non-dual tantra]]. | ||
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+ | As regards the term ‘[[tantra]]’ the [[Yogaratnamala]] says, that it is a treatise consisting of three facets, namely the Source Facet (hetu-tantra), the Fruit Facet {phala-tantra) and the Means Facet ([[updya-tantra]]).8 The Source (beta) consists of the [[beings]] who belong to the [[Vajra family]]. In the [[Hevajra | ||
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+ | Tantra]], the members of the [[Vajra]] are the characters in the {{Wiki|drama}} of the [[Buddha]] (buddhanataka). Their {{Wiki|dialogue}} is the [[vehicle]] through which the [[nature]] of and the means to the [[enlightened state]] of the [[Buddhas]] are revealed. The Fruit ([[phala]]) is the perfected [[Hevajra]], that is, [[Vajradhara]] in the [[form]] of [[Hevajra]]. | ||
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+ | The Means (updya) are the [[methods]] of practice which are described in the [[Hevajra Tantra]]}1 Thus the title of the text indicates the {{Wiki|theory}} and praxis of [[Vajrayana]]. The {{Wiki|theory}} consists of the notions of [[sunyata]] and karund and the production of [[bodhicitta]] (bodhicittapada). The praxis comprises of the [[visualisation]] of the [[deities]] of the [[Hevajra]] [[mandala]] and the [[sadhana]] prescribed in the text for the generation of [[bodhicitta]] ([[enlightened consciousness]]). The [[principal]] [[deity]], the method, as well as the treatise itself are known by the same [[name]], [[Hevajra]]. | ||
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− | Assigning precise dates to the tantras is a near impossible task, because tantras were in circulation through oral tradition long before they began to appear in writing. Snellgrove states: | + | Assigning precise dates to the [[tantras]] is a near impossible task, because [[tantras]] were in circulation through [[oral tradition]] long before they began to appear in [[writing]]. Snellgrove states: |
− | It is never possible to date these works with any precision just because they usually have no date, but have developed gradually through several generations of followers within one particular group, for whom they first become authoritative, authoritative in the sense that the pupil lcams them from the mouth of his master, and in this way they become the buddha-word... | + | |
+ | It is never possible to date these works with any precision just because they usually have no date, but have developed gradually through several generations of followers within one particular group, for whom they first become authoritative, authoritative in the [[sense]] that the pupil lcams them from the {{Wiki|mouth}} of his [[master]], and in this way they become the [[buddha-word]]... | ||
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+ | However, on the basis of historical evidences supplied by [[Taranatha]] and [[Bu-sTon]], [[traditions]] surrounding the [[Eighty-four Mahasiddhas]]. as well as the textual evidences from commentaries written on the [[Hevajra Tantra]]. [[Snellgrove]] comes to the conclusion that the [[Hevajra Tantra]] in its {{Wiki|present}} [[form]] was available towards the end of the eighth century. Fanow and Menon too share almost the same opinion that it was composed between the eighth and the ninth century A.D., somewhere in the region of modem day {{Wiki|Bengal}}, [[Orissa]], or [[Bihar]]. | ||
− | + | As regards authorship, it is believed that [[Buddha]] in the [[form]] of [[Vajradhara]] is the real author of the [[tantra]] and the [[human]] authors only gave circulation to it. This is indicated by the [[phrase]] in the first verse of the [[tantra]] itself, “evarii [[maya]] srutam" (“thus have I heard").10 There is general consensus among [[scholars]] as to who brought this [[tantra]] to {{Wiki|light}}. Snellgrove states that [[Saroruha]] and [[Kampala]] (also called [[Lva-va-pa]] brought this [[tantra]] to {{Wiki|light}}. His [[assertion]] is based on what [[Taranatha]] himself has stated in his [[History of Buddhism in India]], “After this, the two [[acaryas]] Lva-va-pa and [[Saroruha]] brought the [[Hevajra-tantra]]. | |
− | + | Authorship in this context should not be taken literally, as it is possible for a [[tantra]] to have existed through [[oral tradition]] prior to the author himself, to whom it is attributed in later years. It is probable therefore, states Snellgrove, that [[Saroruha]] only gave circulation to an already [[existing]] text, which was probably in {{Wiki|dialect}} and this accounts for the defects in scansion and rough Sanskritization.18 The profound esteem that | |
− | + | [[Saroruha]] had for this [[tantra]] is seen from the fact that he wrote a commentary on it as well as several short works on the [[Hevajra]] cycle ([[sadhana]]. [[vidhi]], and [[stotra]]) which arc found in the [[Narthang edition]] of the Tenjur.2' [[Snellgrove]] believes that [[Kampala]] also wrote a commentary on the [[Hevajra Tantra]] entitled [[Hevajra]] Panjika, though it does not figure in the [[Tenjur]] | |
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− | The Hevajra Tantra has Sanskrit, Tibetan, Chinese, Japanese and English versions, all of which have been published.19 20 21 The Sanskrit original of this tantra consists of 750 slokas in two parts. However, Vajragarbha, probably the first commentator on the text, states in his introduction that it is but a shorter version of the original work, which had thirty-two parts and 500,000 slokas. The Chinese translation repeats a similar tradition, explaining that the work has two sections from an original of thirty-one. Bu-ston in his list of the lost parts of the Canon refers to a version of this tantra in 100,000 Slokas. | + | The [[Hevajra Tantra]] has [[Sanskrit]], [[Tibetan]], {{Wiki|Chinese}}, [[Japanese]] and English versions, all of which have been published.19 20 21 The [[Sanskrit]] original of this [[tantra]] consists of 750 [[slokas]] in two parts. However, [[Vajragarbha]], probably the first commentator on the text, states in his introduction that it is but a shorter version of the original work, which had thirty-two parts and 500,000 [[slokas]]. The {{Wiki|Chinese}} translation |
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+ | repeats a similar [[tradition]], explaining that the work has two [[sections]] from an original of thirty-one. [[Bu-ston]] in his list of the lost parts of the [[Canon]] refers to a version of this [[tantra]] in 100,000 [[Slokas]]. In addition to these, [[Vajragarbha]] constantly, and [[Naropa]] occasionally, quote from yet another version. In his introduction [[Vajragarbha]] refers to a Mula-tantra of 6,000 [[slokas]]. In explaining the figurative meaning of a passage he refers to this work. In introducing his [[discussion]] of [[chapter]] seven [[Vajra]] | ||
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+ | [[Garbha]] says, “From this short version just as it is [[taught]] one leams the obvious meaning ([[neyartha]]); the real meaning ([[nitartha]]) is to be learned from the Mula-tantra." However. Snellgrove is of the opinion that this ‘Mula-tantra' is later than the [[tantra]] itself and the early commentators, [[Saroruha]], [[Kanha]], [[Bhadrapada]] and [[Dharmakirti]], as they make no mention of it. It must have been unknown to Tankadasa and [[Ratnakarasanti]] as well. Apart from [[Vajragarbha]], [[Naropa]] is the only other commentator to quote from it. Hence Snellgrove concludes that this ‘Mula-tantra ’ must have been authored by [[Vajra]] [[Garbha]] himself | ||
− | + | The [[Tibetan]] version of the text must have appeared in the late tenth century A.D. It was translated into {{Wiki|Chinese}} in 1004 A.D. This again was translated into | |
− | The Tibetan version of the text must have appeared in the late tenth century A.D. It was translated into Chinese in 1004 A.D. This again was translated into | ||
− | Japanese by R. Kanbayashi. A critical study on this text along with its English translation was published, for the first time, by D.L. Snellgrove in two volumes in 1959.* Snellgrove has edited the text of this tantra on the basis of three extant manuscripts comparing it with the Tibetan version | + | [[Japanese]] by R. Kanbayashi. A critical study on this text along with its English translation was published, for the first time, by [[D.L. Snellgrove]] in two volumes in 1959.* Snellgrove has edited the text of this [[tantra]] on the basis of three extant [[manuscripts]] comparing it with the [[Tibetan]] version |
− | + | of the whole text. In the second volume of the [[book]] the [[Tibetan]] version has been given side by side with the [[Sanskrit]] version to suit [[scholars]] well versed in both [[Sanskrit]] and [[Tibetan]]. He has included the text of the [[Yogaratnamala]] the [[principal]] commentary on the text, in its original [[Sanskrit]] version, to facilitate better [[understanding]] of the obscure [[doctrines]] and practices of this [[tantra]]. | |
− | principal commentary | ||
− | + | There has been yet another English edition, and translation of the [[Hevajra Tantra]] by G.W, Farrow and [[I. Menon]] entitled, The Concealed [[Essence]] of the [[Hevajra Tantra]] with the Commentary [[Yoga]] Ratnamala. and published in 1992. With these two publications we now have a reliable edition of the [[Hevajra Tantra]] and its | |
− | + | [[principal]] commentary [[Yogaratnamala]] in [[Sanskrit]] as well as their English translations. Bhagehandra [[Jain]] ‘Bhaskar’ has brought out another edition of the text entitled [[Hevajra]] Tantra-Yoga Ratnamala along with a detailed introduction in Hindi.'1 [[Ram Shankar Tripathi]] and Thakur Sain Negi have edited [[Hevajra Tantra]] along with the Ratnakar Santi’s Commentary called Muktdvall .30 31 There are about fifty different [[Sanskrit]] [[manuscripts]] of [[Hevajra Tantra]] in various {{Wiki|manuscript}} libraries of the [[world]]. | |
− | + | The text of the [[Hevajra Tantra]] that is available now consists of twenty-three chapters divided into two parts; part one consists of eleven and part two of twelve chapters.33 The treatise is composed of [[discourses]] that ensue between [[Bhagavan]] ([[Buddha]] as [[Vajradhara]]) and his [[disciple]] [[Vajragarbha]]. In the second part we have [[discourses]] between [[Bhagavan]] and his [[consort]] as well. These [[discourses]] convey the {{Wiki|theory}}, practice, and [[experience]] of the [[krama]], the {{Wiki|processes}} of the [[Buddhist tantric]] method. | |
− | The | + | The commentaries, [[Yogaratnamala]] and Muktavali which accompany the text, explain the relevant terms and phrases of the text. An obvious problem that confronts the [[scholar]], as [[S.B. Dasgupta]] points out, is to determine how much of the text is to be understood in its literal [[sense]] and how much in a figurative or {{Wiki|metaphorical}} [[sense]]. |
+ | Having introduced the text of the [[Hevajra Tantra]] and its commentaries, a [[word]] on the context of the [[root]] treatise is in order. Unlike the [[sutras]], the treatise does not mention the location where the [[Buddha]] is addressing [[Vajra]] [[garbha]] and the other [[yoginis]]. He enters immediately into a {{Wiki|dialogue}} with a [[bodhisattva]], [[Vajragarbha]], and later the [[Yoginis]] too are found to join the [[discourse]]. They raise queries and the [[Buddha’s]] answers often astound them. It is stated at the beginning that the [[Buddha]] is in a [[state]] of [[sexual union]] with his ‘[[diamond]] women’. It is in this [[state]] that he explains the various {{Wiki|processes}} of the [[tantra]] and the [[nature]] of [[Enlightened Consciousness]]. | ||
− | + | The [[Hevajra Tantra]] must be viewed in the larger context of the [[Wikipedia:concept|concepts]] and practices from various [[religions]] and {{Wiki|social}} contexts that are found in [[Vajrayana]]. [[Ascetic]] [[yoga]] [[tradition]], [[rituals]] of tribal {{Wiki|shamans}}, the {{Wiki|fertility}} and passage [[rites]], the [[rites]] of [[initiation]] into manhood, the [[rites]] of {{Wiki|coronation}} of tribal chieftains, [[ancestor]] {{Wiki|worship}}, the {{Wiki|worship}} of [[temple]] [[deities]] and those of the [[family]] and the circuits of [[pilgrimage]], set the stage for the practice of this [[sadhana]]. | |
+ | [[Monastic]] ideals of [[Hinayana]] and [[Mahayana]] also find their way into this [[tantra]]. [[Views]] and [[methods]] found in the [[Guhyasamaja Tantra]] and the San’at Tathagata-tattvasamgraha have deeply influenced the formation of this treatise. [[Hevajra]], the [[principal]] [[deity]] is similar to the [[Krodharaja]] of the Manjufrimulakalpa and other fierce [[divinities]] like [[Rudra]], {{Wiki|Bhairava}} and £iva. [[Heruka]] is often used as a | ||
− | The | + | {{Wiki|synonym}} for [[Siva]]. The [[Yogaratnamala]] and Muktavail reveal the influence of the [[traditions]] of [[Abhidharma]] as well as those of [[Mahayana schools]], particularly [[Madhyamika]] and Yogacara-vijnanavada. The text and its commentaries should be viewed in the {{Wiki|literary}} context of [[Chandrakirti’s]] Madhyamavathi, and the works of [[Nagarjuna]] and [[Vasubandhu]]. |
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− | Like other Buddhist tantras the Hevajra Tantra begins with the | + | 4. [[Language]] and {{Wiki|Literary}} Style |
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+ | The [[Hevajra Tantra]] is a fine example of [[tantric]] [[language]] and compositional style. The [[language]] is {{Wiki|inferior}} [[Sanskrit]] with tinges of the {{Wiki|vernacular}} as well. There is a couplet in the Apabliramia {{Wiki|dialect}} describing the [[characteristic]] of the Innate.37 38 Other passage in | ||
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+ | the {{Wiki|vernacular}} can be found elsewhere in the text. The use of the {{Wiki|vernacular}} as against the [[Sanskrit]] {{Wiki|literary}} [[tradition]] of [[orthodox]] [[brahmins]] is in tune with the [[spirit]] of rebellion championed by the {{Wiki|medieval}} poets of [[Northern India]]. Defects of [[language]] that plague all [[tantras]] are found in this [[tantra]] as well. Grammatical errors are numerous and the text shows utter [[disregard]] for scansion. | ||
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+ | Snellgrove found more than hundred lines of the text irregular from the point of view of scansion. With regard to {{Wiki|grammar}} and [[syntax]], especially in the case of endings, there seems to be great [[carelessness]]. In his [[effort]] to get as close to the original as possible he has overlooked many of these irregularities. He writes: “We may then accept the irregularities of scansion, when it seems that they could not be otherwise, and the irregularities of | ||
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+ | {{Wiki|grammar}}, in so far as they do not render impossible the required [[sense]]." These {{Wiki|literary}} defects give credence to Snellgroves view that the ([[antra]] must have existed for long in the {{Wiki|vernacular}} and the authors only committed to [[writing]] what was already a well-established [[oral tradition]]. Menon is also of the same opinion that, “the [[tantric yoga]] [[techniques]] described in the [[Hevajra Tantra]] have their origins in an orally transmitted [[tradition]], which antedates the written [[tradition]] by at least a few centuries.” | ||
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+ | The [[Hevajra Tantra]] opens like a [[sutra]]. The {{Wiki|literary}} style of both the [[sutras]] and the [[tantras]] arc similar. They [[exist]] in the [[form]] of dialogues delivered by the [[Buddha]] to congregations of [[disciples]], [[bodhisattvas]], or [[divinities]] in various [[heavens]]. The [[Buddha’s]] answers to the questions raised by the congregation often astound his hearers and they drop down senseless. These pronouncements arc often | ||
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+ | disorderly, stated authoritatively without any attempt to demonstrate their veracity. There are sudden interruptions and long digressions. The text exhibits a crude and disjointed st^le, and [[logical]] construction is conspicuous by its absence. An analysis of the text reveals a {{Wiki|structure}} similar to the {{Wiki|structure}} of the method of [[discourse]] employed by the [[Buddha]] as discussed earlier. The [[Yogaratnamala]] is written in the parijika style. This is a type of {{Wiki|commentarial}} style where words or phrases from successive units of the [[root]] treatise are taken and commented on. | ||
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+ | Like other [[Buddhist tantras]] the [[Hevajra Tantra]] begins with the [[nidana]] vakyam, the fundamental statement - 'evarii [[maya]] srutam ’ This fundamental statement [[embodies]] within itself, in a cryptic manner, the [[upaya]] (the mode of practice), and the [[Wikipedia:Absolute (philosophy)|ultimate]] [[experience]], which are elaborated in the successive chapters.45 46 There is frequent employment of sandhydb/idsa. which shields the | ||
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+ | true meaning of the text from the uninitiated and renders it an [[esoteric]] [[Wikipedia:aura (paranormal)|aura]]. From a {{Wiki|practical}} point of view, it enables the writer to economise on the repetition of details regarding [[Wikipedia:concept|concepts]] and practices found within the treatise. Complex notions have been compressed into certain key names, words, or phrases." The text employs a picturesque [[language]], rich in [[symbolism]] and graphic in details. An [[understanding]] of the [[tantric]] [[symbols]] and their nuances is a must if one wants to understand the [[tantric]] [[vision]] behind the [[tantric]] ‘visibles’. | ||
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− | Snellgrove has appended a resume of contents to Part 1 of The Hevajra Tantra: A critical study; but it does not suffice to give us a clear and logical exposition of the theory and praxis associated with the Hevajra sadhana. Theoretical notions and practical guidelines lie scattered throughout the text. Hence we need to cull out and systematise them into the theory and praxis of the tantra. Here we have made an | + | Snellgrove has appended a resume of contents to Part 1 of The [[Hevajra Tantra]]: A critical study; but it does not suffice to give us a clear and [[logical]] [[exposition]] of the {{Wiki|theory}} and praxis associated with the [[Hevajra]] [[sadhana]]. {{Wiki|Theoretical}} notions and {{Wiki|practical}} guidelines lie scattered throughout the text. Hence we need to cull out and systematise them into the {{Wiki|theory}} and praxis of the [[tantra]]. Here we have made an |
+ | attempt to read into the text and establish a possible framework of {{Wiki|theory}} and praxis. There is no attempt to accommodate every single line of the text into this framework, but only an attempt to show that there is a clear network of [[ideas]], of a {{Wiki|theoretical}} and {{Wiki|practical}} [[nature]], informing this [[tantra]]. The thematic analysis of the text has been brought under four [[principal]] headings: the [[Mahayana]] Foundations, the {{Wiki|Theoretical}} Assumptions of [[Tantrism]], the [[Tantric]] Means, and the {{Wiki|Processes}} towards [[Buddhahood]]. These themes will have only a brief mention here, since they will be taken up in greater detail in the subsequent chapters. | ||
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+ | 5.1 The [[Mahayana]] Foundations | ||
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+ | An analysis of the text reveals that the {{Wiki|theoretical}} foundations of the text are [[Mahayanic]]. As we shall presently discover, the core [[Wikipedia:concept|concepts]] of [[Madhyamika]] and [[Yogacara]] lie scattered throughout the text. These have been collectively referred to as the 1 [[Mahayana]] Foundations’ | ||
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+ | 5.1.1 The [[Absolute]] as [[Tathata]] | ||
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− | The | + | The [[Madhyamika]] [[intuition]] of [[tathata]] is at the core of the [[philosophical]] foundations of this [[tantra]]. Snellgrove writes: |
− | + | Now the basic [[philosophical]] position of the [[tantras]] is [[Madhyamika]]. It asserts the fundamental {{Wiki|unity}} of [[nirvana]] and [[sansara]], of [[mystical]] and {{Wiki|sensual}} [[experiences]], and it regards all means as [[relative]] to the needs of the practiser...the process is checked by the conservative {{Wiki|tendencies}} represented by the Yogdcaras, and the whole {{Wiki|movement}} remains [[essentially]] [[Buddhist]] after all, as subsequent developments show. | |
− | + | The Real ([[tattva]]) according to [[Madhyamika]] is one, {{Wiki|uniform}}, undifferentiated [[nature]]. It is [[transcendent]] to [[thought]] as non-relative, non-determinate, quiescent, non-discursive, [[non-dual]]. The Real is called variously as [[tathata]]. bhtitakofi. dharmald, [[dharmadhatu]] and sunyata.48 49 | |
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+ | [[Tathata]] is the [[Wikipedia:Absolute (philosophy)|ultimate]] unutterable [[experience]] in which the real and the [[intuition]] of it are no different ([[advaya]]).. It does not admit of differentiation and degrees. [[Tathata]] is not the result of [[accumulation of knowledge]] but the result of [[purification]] of the [[intellect]], which arouses [[intuition]] {[[prajna]]). | ||
− | + | The [[Vajrayana]] {{Wiki|equivalent}} of [[tathata]] is [[vajra]]. The [[Yoga]] Ratnamala quotes [[Vajrasekhara]]. in which [[Bhagavan]] equates [[sunyata]] with [[vajra]] when he says that, the [[void]] ([[Sunyata]]). which is the firm [[essence]], [[indestructible]], undepletable, indivisible, and which could not be consumed is called [[vajra]]. | |
+ | The first verse in [[chapter]] five of the [[Hevajra Tantra]] reverberates the same [[Madhyamika]] [[insight]] that the Real is devoid of constructive [[imagination]] (sarvakalpanak-sayarOpam) and it is [[non-dual]] {[[advaya]]). [[Hevajra Tantra]] is in {{Wiki|perfect}} agreement with the [[Yogacara]] view as well, that the [[absolute]] is a [[non-dual consciousness]] and that the subject-object [[duality]] does not pertain to it. [[Hevajra Tantra]] states that | ||
− | + | there is no [[duality]] in the Real (grahya-grdhakabhava). “By their very [[nature]], there is neither [[form]] nor the one who sees, neither [[sound]] nor listener, neither {{Wiki|smell}} nor the one who {{Wiki|smells}}, neither {{Wiki|taste}} nor the one who {{Wiki|tastes}}, neither {{Wiki|touch}} nor the one who touches and there is neither [[mind]] nor [[thought]].” | |
− | + | In terms of the Real or the True [[Principle]] ([[tattva]]), {{Wiki|smell}}, [[sound]], [[form]], [[mind]] etc. do not exist.54 55 56 57 Everything such as, the [[six senses]], the [[Aggregate]] of the [[Five Components]] of [[Phenomenal]] [[Awareness]], [[mantra]], [[deity]], is an aspect of the undifferentiated [[nature]], or ‘[[thusness]]’ ([[tathata]]).*' It is due to [[ignorance]] that things, which are [[essentially]] [[non-existent]], appear as though they | |
+ | actually [[exist]] outside one’s [[consciousness]]. Due to [[ignorance]] again, all things appear to be in bondage, but in [[truth]] all things are ‘released’.'' These passages of the text {{Wiki|echo}} the [[Wikipedia:Absolute (philosophy)|ultimate]] [[Wikipedia:Identity (social science)|identity]] of [[nirvana]] and [[sansara]] as [[taught]] by the [[Madhyamika]]. The text upholds the unique [[Vajrayana]] [[insight]] that the Real is Innate ([[sahaja]]) and is of the [[nature]] of Great [[Bliss]] ([[mahasukha]]). | ||
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+ | 5.1.2 The [[Absolute]] as [[Tathagata]] | ||
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− | + | [[Tathata]] and [[Tathagata]] are not two separate entities. If the former is considered as [[prajna]] or [[sunyata]], the [[latter]] may be considered as characterised by the {{Wiki|principles}} of both stinyatd and karund ([[compassion]]). [[Tathata]] is the {{Wiki|impersonal}} [[Absolute]], while [[Tathagata]] is the [[principle]] of [[mediation]] between the [[absolute]] and the [[phenomenal]]. All [[absolute]] systems require a [[mediator]], and that need is fulfilled by Isvaru in [[Vedanta]] and the [[Tathagata]] in [[Madhyamika]] and [[Yogacara]]-[[vijnanavada]]. Only a being which enjoys a sort of dual | |
+ | {{Wiki|status}}, having one foot in [[phenomena]] and the other in the [[Absolute]], can possibly know the [[Truth]] and reveal it to others. This serves as the raison d'etre for the {{Wiki|concept}} of [[Tathagata]], which is a [[metaphysical]] puzzle, but a {{Wiki|theological}} necessity. The dual [[nature]] of the [[Tathagata]], as one with the [[Absolute]] yet actively pursuing the {{Wiki|welfare}} of all [[beings]], supplies the [[philosophical]] basis for the {{Wiki|theological}} {{Wiki|concept}} of the [[trikaya]] of the Buddha.01 namely the dhannakdya, the [[sambhogakaya]] and the [[nirmanakaya]]. | ||
− | + | The [[Hevajra Tantra]] reiterates the [[Madhyamika]] [[intuition]] of the amphibious [[nature]] of the [[Tathagata]]. It states, “The [[Auspicious One]] enters into the [[Thusness]] ([[tathata]]) and similarly returns ([[agata]]). By this kind of [[wise]] {{Wiki|reasoning}} he is known as [[Tathagata]] ” In the text, [[Tathagata]] is called [[Bhagavan]], [[Vajradhara]], or the [[Auspicious One]]. [[Bhagavan]] refers to [[Vajradhara]] in the [[form]] of [[Hevajra]]. He is endowed with hhaga. that is, the six qualities of lordliness, abundance, grace, [[excellence]], [[splendour]] and meaningful application of [[knowledge]]. The | |
+ | text adopts the [[three kayas]] as expounded by the [[Mahayana tradition]] and associates them with the various [[chakras]] of the [[tantric]] {{Wiki|subtle}} [[body]]. In addition to the [[three kayas]] envisaged by [[Mahayana]], [[Vajrayana]] has incorporated a fourth kayo called the mahdsukhakaya (the [[body]] of [[Bliss]]). The fourth kayo is the fusion of the above [[three kayas]], which is the [[state]] of the [[Tathagata]] ([[Hevajra]]) and it is realised through the complex [[Hevajra]] [[sadhana]]. | ||
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− | Hevajra Tantra uses terms like ajndnarii,1] and dguntakaniala to refer to the obscurations that hide the enlightened nature of beings. It states: “Truly all beings are enlightened beings but they are veiled by the accumulation of defilements. By removing this veil of defilements, all beings are enlightened beings without doubt. | + | 5.1.3 The {{Wiki|Concept}} of [[Tathagatagarbha]] |
+ | |||
+ | |||
+ | The [[Mahayanic]] {{Wiki|concept}} of [[tathagatagarbha]] lies at the foundation of all [[tantric sadhana]]. All [[beings]] contain within themselves the [[seed of enlightenment]] and are potential [[Tathagatas]] ([[tathagatagarbha]]). The [[Uttaratantra]] quoting the [[Tathagatagarbha Sutra]] says, “[[All living beings]] are endowed with the [[Essence]] of the Buddha."60 [[Madhyamika Karika]] states that ninana is not something gained through [[abandonment]] or [[achievement]] but is the eternal {{Wiki|status}} of all [[sentient beings]]. The [[Mahayanic]] conviction is that all [[beings]] are already [[Buddhas]]. The | ||
+ | |||
+ | [[Hevajra Tantra]] reaffirms this conviction when it states, “There [[exists]] no one being who is unenlightened from the [[awakening]] to his [[own]] [[nature]]. By their very [[intrinsic nature]], the [[beings]] in [[hell]], [[ghosts]], [[animals]], [[gods]], titans, men and even worms and so on in the dung, are eternally [[blissful]], for they do not merely [[experience]] the [[pleasure]] of the [[gods]] and the titans." But [[sentient beings]] do not [[experience]] the [[enlightened state]] due to the jneyavaranas and kleshavaranas. | ||
+ | |||
+ | The goal of [[Hevajra Tantra]], therefore, is not to ‘produce' [[Enlightenment]] ([[bodhi]]) but to enable the [[sadhaka]] to realise that he is already [[enlightened]] and that he is [[essentially]] of the [[nature]] of [[bliss]]. | ||
+ | |||
+ | |||
+ | 5.1.4 The {{Wiki|Concept}} of [[Avidya]] | ||
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+ | |||
+ | According to [[Mahayana tradition]], [[avidya]] prevents man from realising his [[enlightened nature]]. For the [[Madhyamika]], [[avidya]] consists in constructive [[imagination]] ([[kalpana]] or [[vikalpa]]). The [[root cause]] of [[samsara]] is indulging in [[views]] (drsfi), and the holding of these [[views]] begets [[attachment]] and [[aversion]] leading to [[suffering]]. For the [[Yogacarin]] [[avidya]] is the [[objectification]] of [[consciousness]] | ||
+ | |||
+ | ([[visaya]] [[drsti]]), the creation of subject-object [[duality]] (grahya-grdhaka [[dvaya]]). “The [[Absolute consciousness]] is [[non-dual]], but when infected by the [[illusory]] [[idea]] of the ‘other’, it is diversified into the [[subject]] and [[object]]. The function of [[avidya]] is the creation of this fundamental [[duality]]. | ||
+ | |||
+ | [[Hevajra Tantra]] uses terms like ajndnarii,1] and dguntakaniala to refer to the [[obscurations]] that hide the [[enlightened nature]] of [[beings]]. It states: “Truly all [[beings]] are [[enlightened beings]] but they are [[veiled]] by the [[accumulation]] of [[defilements]]. By removing this [[veil]] of [[defilements]], all [[beings]] are [[enlightened beings]] without [[doubt]].” These [[defilements]] ([[avidya]]) consist of two [[avaranas]], namely | ||
+ | |||
+ | [[jneyavarana]] and [[klesavarana]]. Jneydvarana includes such [[drstis]] or [[vikalpas]] as [[thoughts]] of worthiness and unworthiness (bhagabhagavicara), likes and dislikes (i§ianist\ ikcilpa) etc.'3 The text states that men are deluded by not [[knowing]] the Real (loko muhyati vetti na tattvarii)?* In the text [[Bhagavan]] seems to adopt the [[Yogacara]] view that the [[defilements]] are due to the [[existence]] of [[subject]] [[object duality]] (grahyagrahakabhavat). [[Wrong views]] generate [[afflictions]] ([[klesavarana]]). Hence it is by the [[purification]] of these [[defilements]] that ‘[[thusness]]’ is realised. | ||
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In [[Vajrayana]], [[bodhicitta]] is understood to have two aspects, viz., the [[absolute]] and the [[relative]]. In its [[absolute]] aspect, [[bodhicitta]] is the supreme [[mystical]] [[experience]] and as such may be called [[mahasukha]], which is svasa/iivedya (self-experienced) and [[sahaja]] (innate). As [[relative]] it has an {{Wiki|erotic}} connotation and is equated with the [[life-force]] (semen), the [[essence]] of sariisara. This again has two [[forms]], namely the {{Wiki|female}} coefficient ([[rakta]]) and the {{Wiki|male}} coefficient (siikra). | In [[Vajrayana]], [[bodhicitta]] is understood to have two aspects, viz., the [[absolute]] and the [[relative]]. In its [[absolute]] aspect, [[bodhicitta]] is the supreme [[mystical]] [[experience]] and as such may be called [[mahasukha]], which is svasa/iivedya (self-experienced) and [[sahaja]] (innate). As [[relative]] it has an {{Wiki|erotic}} connotation and is equated with the [[life-force]] (semen), the [[essence]] of sariisara. This again has two [[forms]], namely the {{Wiki|female}} coefficient ([[rakta]]) and the {{Wiki|male}} coefficient (siikra). | ||
− | In the [[tantric]] {{Wiki|conception}} of the [[subtle body]], there are three important nadls, namely [[lalana]], rasand and on [[avadhuti]].' At the base of the generative {{Wiki|organ}} where [[lalana]] and rasand unite and [[avadhuti]] ascends, [[bodhicitta]] [[exists]] in its [[relative]] [[form]] ([[sukra]]). At the [[crown of the head]] [[bodhicitta]] [[exists]] in its [[absolute]] [[condition]] as [[mahasukha]], known also as the Moon.78 79 80 81 From the [[relative]] point of view, the generation of [[bodhicitta]] means the union of the {{Wiki|sexual}} | + | In the [[tantric]] {{Wiki|conception}} of the [[subtle body]], there are three important nadls, namely [[lalana]], rasand and on [[avadhuti]].' At the base of the generative {{Wiki|organ}} where [[lalana]] and rasand unite and [[avadhuti]] ascends, [[bodhicitta]] [[exists]] in its [[relative]] [[form]] ([[sukra]]). At the [[crown of the head]] [[bodhicitta]] [[exists]] in its [[absolute]] [[condition]] as [[mahasukha]], known also as the Moon.78 79 80 81 From the [[relative]] point of view, the generation of [[bodhicitta]] means the union of the {{Wiki|sexual}} on |
− | + | ||
− | fluids of the {{Wiki|male}} and the {{Wiki|female}} . The {{Wiki|female}} is the [[prajna]] or [[sunyata]] and the {{Wiki|male}} is the [[upaya]] or karund. Thus it is through the {{Wiki|sexual}} act of the [[yogi]] with the [[yogini]] that [[bodhicitta]] in its [[relative]] aspect is generated. This limited [[experience]] strengthens the resolve of the [[practitioner]] and gives him a foretaste of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[enlightened consciousness]]. [[Yogic practices]] enable the [[sadhaka]] to retain the [[relative bodhicitta]] at the nirmdna [[cakra]] and force it upward through the avadh utl to unite with the [[bodhicitta]] residing at the usnlsakamala or | + | fluids of the {{Wiki|male}} and the {{Wiki|female}} . The {{Wiki|female}} is the [[prajna]] or [[sunyata]] and the {{Wiki|male}} is the [[upaya]] or karund. Thus it is through the {{Wiki|sexual}} act of the [[yogi]] with the [[yogini]] that [[bodhicitta]] in its [[relative]] aspect is generated. This limited |
+ | |||
+ | [[experience]] strengthens the resolve of the [[practitioner]] and gives him a foretaste of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[enlightened consciousness]]. [[Yogic practices]] enable the [[sadhaka]] to retain the [[relative bodhicitta]] at the nirmdna [[cakra]] and force it upward through the avadh utl to unite with the [[bodhicitta]] residing at the usnlsakamala or [[mahasukha]] [[cakra]], the [[highest]] [[cakra]]. This union is again spoken of as the union of the lady with the lord, and is of the [[nature]] of Great Bliss.82 This union may be achieved also through a process of inner union of the two [[nadis]] in [[meditation]] according to the [[Guru’s]] instructions. | ||
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− | All [[schools of Buddhism]] consider nin’dna to be inexpressible. As pointed out earlier it is not something to be [[attained]]. The [[transformation]] is | + | All [[schools of Buddhism]] consider nin’dna to be inexpressible. As pointed out earlier it is not something to be [[attained]]. The [[transformation]] is {{Wiki|epistemic}} ([[subjective]]) and not [[Wikipedia:Ontology|ontological]] ([[objective]]). What actually undergoes [[transformation]] is the [[attitude]] of the seeker. [[Nirvana]] is not a separate [[reality]] or a different [[state]] from that of sarsara. The [[Absolute]] is the only Real.83 The [[Absolute]] |
+ | |||
+ | is nothing but [[phenomena]] (sariisara) viewed without the distorting media of constructive [[imagination]]. According to [[Madhyamika]] the [[nature]] of [[nirvana]] is {{Wiki|indeterminate}} (asariiskna). The [[Yogdcarin]] considers the [[state of nirvana]] to be the [[state of consciousness]] which is rid of subject-object [[duality]] and rests in itself.86 This ninana is of the [[nature]] of [[supreme bliss]] ([[mahasukha]]). | ||
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[[Hevajra Tantra]] employs a number of terms to signify [[nirvana]], such as [[siddhi]]. [[sahaja]], mahasnklia. [[mahamudra]] etc. For the [[Vajrayanist]], the [[mahamudra]] [[accomplishment]] is zdbhedyalaksana (without {{Wiki|distinction}}) and [[asiddha]] (unachieved).87 It is. as the Yogdcarin [[views]], a [[state]] where [[consciousness]] rests in itself and does not create, and it is the [[state]] of supreme delight.88 [[Hevajra Tantra]] highlights the [[bliss]] aspect of [[nirvana]] throughout.89 [[Yogaratnamala]] states that the [[absolute]] (vivrtiti) is of the [[nature]] of [[bliss]] (mahasukharuparii). | [[Hevajra Tantra]] employs a number of terms to signify [[nirvana]], such as [[siddhi]]. [[sahaja]], mahasnklia. [[mahamudra]] etc. For the [[Vajrayanist]], the [[mahamudra]] [[accomplishment]] is zdbhedyalaksana (without {{Wiki|distinction}}) and [[asiddha]] (unachieved).87 It is. as the Yogdcarin [[views]], a [[state]] where [[consciousness]] rests in itself and does not create, and it is the [[state]] of supreme delight.88 [[Hevajra Tantra]] highlights the [[bliss]] aspect of [[nirvana]] throughout.89 [[Yogaratnamala]] states that the [[absolute]] (vivrtiti) is of the [[nature]] of [[bliss]] (mahasukharuparii). | ||
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The [[tantric]] [[vision]] of the [[Absolute]] is that it is a conjunctio oppositorum. There is an in-built and [[inseparable]] bipolarity within the [[non-dual]] [[Absolute]], which is expressed as positive-negative, active-passive, male-female etc. To signify this {{Wiki|polarity}} the [[Hevajra Tantra]] employs such compound nouns as sunyata-kamna, prajna-upaya, yogi-vogini. laluna-rasana, ali-kali etc. | The [[tantric]] [[vision]] of the [[Absolute]] is that it is a conjunctio oppositorum. There is an in-built and [[inseparable]] bipolarity within the [[non-dual]] [[Absolute]], which is expressed as positive-negative, active-passive, male-female etc. To signify this {{Wiki|polarity}} the [[Hevajra Tantra]] employs such compound nouns as sunyata-kamna, prajna-upaya, yogi-vogini. laluna-rasana, ali-kali etc. | ||
− | The inner {{Wiki|polarity}} of the [[non-dual]] [[Absolute]] is implied by the very [[name]] [[Hevajra]] who is [[Vajradhara]]. Yogurainamcila. asserts that [[Vajradhara]] is the Supreme [[Non-duality]] (vajradharahhattdrakarii parainadaivatain)91. The text explains that the [[name]] [[Hevajra]] is composed of two {{Wiki|syllables}} 'he' signifying [[mahakaruna]]. and ‘[[vajra]]’ meaning prajna,92 Kanina is also called updya (krpopaya) and the {{Wiki|polarity}} is also expressed as prajnopdya ([[wisdom]] and means). Prajrid and upava arc associated with the two [[nadis]] Inland and rasanaAgain, [[prajna]] and upava are related to the {{Wiki|vowel}} (ali) and consonant ([[kali]]).* The text also employs other names like Canddli and | + | The inner {{Wiki|polarity}} of the [[non-dual]] [[Absolute]] is implied by the very [[name]] [[Hevajra]] who is [[Vajradhara]]. Yogurainamcila. asserts that [[Vajradhara]] is the Supreme [[Non-duality]] (vajradharahhattdrakarii parainadaivatain)91. The text explains that the [[name]] [[Hevajra]] is composed of two {{Wiki|syllables}} 'he' signifying [[mahakaruna]]. and ‘[[vajra]]’ meaning prajna,92 Kanina is also called updya (krpopaya) and the {{Wiki|polarity}} is also |
+ | |||
+ | expressed as prajnopdya ([[wisdom]] and means). Prajrid and upava arc associated with the two [[nadis]] Inland and rasanaAgain, [[prajna]] and upava are related to the {{Wiki|vowel}} (ali) and consonant ([[kali]]).* The text also employs other names like Canddli and [[Vajrasattva]], which imply the bi-polar [[nature]] of the [[Absolute]]. | ||
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− | [[Vajrayana]] presents the [[Absolute]] as the {{Wiki|unity}} ([[yuganaddha]]) of polarities. This is portrayed iconographically in the union of [[Hevajra]] and [[Nairatmya]]. [[Nairatmya]] represents [[sunyata]] and [[Hevajra]] [[embodies]] karund. The text declares that [[bodhicitta]] is the mingling of [[sunyata]] and karund. However there is no {{Wiki|distinction}} in the [[Absolute]]. It is [[non-dual]] ([[advaya]]); It is devoid of all constructive [[imagination]] (sanasanikalpavarjita); It is devoid of subject-object [[duality]] (grdliya-grdhaka varjita). The text clearly indicates that in the [[Absolute]] there is no {{Wiki|distinction}} such as prajna-upaya or sunyatd-karund. “By the complete [[awakening]] of the True [[Principle]] there is neither [[Wisdom]] nor Means. | + | [[Vajrayana]] presents the [[Absolute]] as the {{Wiki|unity}} ([[yuganaddha]]) of polarities. This is portrayed iconographically in the union of [[Hevajra]] and [[Nairatmya]]. [[Nairatmya]] represents [[sunyata]] and [[Hevajra]] [[embodies]] karund. The text declares that [[bodhicitta]] is the mingling of [[sunyata]] and karund. However there is no {{Wiki|distinction}} in the [[Absolute]]. It is [[non-dual]] ([[advaya]]); It is devoid of all constructive |
+ | |||
+ | [[imagination]] (sanasanikalpavarjita); It is devoid of subject-object [[duality]] (grdliya-grdhaka varjita). The text clearly indicates that in the [[Absolute]] there is no {{Wiki|distinction}} such as prajna-upaya or sunyatd-karund. “By the complete [[awakening]] of the True [[Principle]] there is neither [[Wisdom]] nor Means. It is characterised as Innate [[Joy]] (sahujanandam) or Great [[Bliss]] (nuihdsukha). It is inexpressible but directly [[experienced]] (svasaiiwedyarii muhat [[sukham]]) within one’s [[own]] [[body]]. | ||
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− | While the [[Mahayana tradition]] gives importance to the [[intellect]] and finally to {{Wiki|Intuition}} in the [[realisation of the Absolute]]. [[Vajrayana]] highlights the role of the [[body]] within which alone the [[Absolute]] is [[experienced]] as [[bliss]] (dehabhave kutah saukhyarii). The text states that [[truth]] resides within the [[body]] (deltas(ham ca ntahajnanarii).[W) The process toward the [[realisation of the absolute]] as [[bliss]] involves several [[bodily]] practices (kava [[sadhana]]). | + | While the [[Mahayana tradition]] gives importance to the [[intellect]] and finally to {{Wiki|Intuition}} in the [[realisation of the Absolute]]. [[Vajrayana]] highlights the role of the [[body]] within which alone the [[Absolute]] is [[experienced]] as [[bliss]] (dehabhave kutah saukhyarii). The text states that [[truth]] resides within the [[body]] (deltas(ham ca ntahajnanarii).[W) The process toward the [[realisation of the absolute]] as [[bliss]] involves several [[bodily]] practices (kava [[sadhana]]). [[Vajrayana]] praxis involves both the [[gross body]], and the [[subtle body]] constituted of [[chakras]] and [[nadis]]. |
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− | In [[Vajrayana]] the [[human body]] is considered as the [[microcosm]]. Every aspect of the [[universe]] is identified with the various parts of the gross or the [[subtle body]]. The [[elements]] that constitute the [[world]] are related to the [[four chakras]]. The [[five skandhas]] which [[form]] the [[universe]], arc reduced to three, namely the [[Body, Speech and Mind]] and these are related to the three [[nadis]] Inland, rasand and avadhutl The plthas arc located within the [[body]]. The [[body]] is the [[nikaya]] (the assembly of the [[bhikkhus]]), and the [[womb]] is the viltdra (monastery). | + | In [[Vajrayana]] the [[human body]] is considered as the [[microcosm]]. Every aspect of the [[universe]] is identified with the various parts of the gross or the [[subtle body]]. The [[elements]] that constitute the [[world]] are related to the [[four chakras]]. The [[five skandhas]] which [[form]] the [[universe]], arc reduced to three, namely the [[Body, Speech and Mind]] and these are related to the three [[nadis]] Inland, rasand and avadhutl The plthas arc located within the [[body]]. The [[body]] is the [[nikaya]] (the assembly of the [[bhikkhus]]), and the [[womb]] is the viltdra ([[monastery]]). The [[three kayas]] of the [[Tathagata]] arc located in the [[chakras]] of the {{Wiki|subtle}} body.101 Thus, the [[body]] is [[conceived]] as a [[microcosm]], which houses every aspect of the [[cosmos]], the [[macrocosm]]. |
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− | Though [[tantra]] is built on the {{Wiki|theoretical}} framework of [[Mahayana]], and of certain [[tantric]] {{Wiki|assumptions}}, in its praxis it differs from the Way of the [[Paramitas]] ([[Paramitayana]]) advocated by the [[Mahayanists]]. The term ‘Means’ here {{Wiki|signifies}} the instructions upon the [[methods]] of practice which lead the [[sadhaka]] to realisation.103 The Means prescribed by the [[Mahayanists]] comprise of the practice of the [[Six Paramitas]] and the [[Ten Bhumis]]. The [[Vajrayanists]] proposed a different set of Means for the generation of [[bodhicitta]]. The Means suggested by the [[Hevajra Tantra]] are, Sarinara (the Concealed [[Essence]]), [[Abhiseka]] (the [[Consecration]]), Sandhyabhdsa ([[Tantric]] Code [[Language]]), dnanda (Joys), [[Ksana]] (Moments). [[Carya]] (Applications of the [[Vow]]) and Bhojanu (Feast).104 The Means revealed in the [[Hevajra Tantra]] are collectively called the ‘Fundamentals of All [[Tantras]]’. We shall now briefly comment on each of these Means. | + | Though [[tantra]] is built on the {{Wiki|theoretical}} framework of [[Mahayana]], and of certain [[tantric]] {{Wiki|assumptions}}, in its praxis it differs from the Way of the [[Paramitas]] ([[Paramitayana]]) advocated by the [[Mahayanists]]. The term ‘Means’ here {{Wiki|signifies}} the instructions upon the [[methods]] of practice which lead the [[sadhaka]] to realisation.103 The Means prescribed by the [[Mahayanists]] comprise of the practice of the [[Six Paramitas]] and the [[Ten Bhumis]]. The [[Vajrayanists]] proposed a different set of Means for the generation of [[bodhicitta]]. The Means suggested by the |
+ | |||
+ | [[Hevajra Tantra]] are, Sarinara (the Concealed [[Essence]]), [[Abhiseka]] (the [[Consecration]]), Sandhyabhdsa ([[Tantric]] Code [[Language]]), dnanda (Joys), [[Ksana]] (Moments). [[Carya]] (Applications of the [[Vow]]) and Bhojanu (Feast).104 The Means revealed in the [[Hevajra Tantra]] are collectively called the ‘Fundamentals of All [[Tantras]]’. We shall now briefly comment on each of these Means. | ||
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− | Sarimtra is called the ‘Concealed [[Essence]]’ as it is concealed in the [[body]] and because it is the choicest of [[essences]]. | + | Sarimtra is called the ‘Concealed [[Essence]]’ as it is concealed in the [[body]] and because it is the choicest of [[essences]]. Sarinara may be understood in its [[absolute]] and [[relative]] aspects. In its [[absolute]] [[sense]], it is the Innate [[Enlightened Consciousness]]. In the [[relative]] [[sense]], it is the various concealed [[essences]] ({{Wiki|male}} and {{Wiki|female}} {{Wiki|sexual}} fluids) used in the [[tantric yoga]] method. The {{Wiki|male}} and the {{Wiki|female}} procreative [[essence]] of our progenitors responsible for our [[psycho-physical]] [[existence]] is at the basis of the {{Wiki|concept}} of |
+ | |||
+ | concealed [[essences]]. The Innate, as we have seen above, is the fusion of [[sunyata]] and koruna. The limited aspect of this Innate is represented by the procreative [[essence]] of the {{Wiki|male}} and the {{Wiki|female}}, the semen and the ovum. It is a firm [[Vajrayana]] [[belief]] that the union of the procreative [[essences]] permits the co-mingling of the [[sacred]] (the [[absolute]] [[unlimited]] [[enlightened consciousness]]) and the profane (the | ||
+ | |||
+ | procreative [[essences]]) and enables it to co-exist until the dissolution of the body.'06 The procreative [[essences]] are responsible for the [[body]] and the [[mind]], which continually obscures and conceals the [[Enlightened Consciousness]], the [[divine]] Innate. “The task of the,yog/ is to become {{Wiki|aware}} of, and directly [[experience]] the [[Enlightened Consciousness]]. This task is achieved by utilising the [[breath]], the [[energy]] of the limited [[Enlightened Consciousness]], the libido and the reflections of our progenitors’ procreative [[essences]], the causal concealed [[essences]], hidden in the [[body]].” | ||
+ | |||
Sarinara has the meaning of bond or union. It indicates a [[mystic]] union of all [[forms]], of [[elements]], and of the two ({{Wiki|male}} and {{Wiki|female}}) procreative coefficients. In other words, it is the union of the [[microcosm]] and the i us [[macrocosm]]. | Sarinara has the meaning of bond or union. It indicates a [[mystic]] union of all [[forms]], of [[elements]], and of the two ({{Wiki|male}} and {{Wiki|female}}) procreative coefficients. In other words, it is the union of the [[microcosm]] and the i us [[macrocosm]]. | ||
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− | Abhis eka literally means ‘[[purification]]’ by sprinkling.10’ In the earlier [[tantric]] period, the time of Manjusrlmfilakalpa and the Saruiiaihagalatattvasariigraha. it meant a [[rite]] of [[initiation]] by which the sadhuka was introduced into the [[mystic]] significance of the mundeda. The term may more accurately be translated as ‘[[consecration]]’ | + | Abhis eka literally means ‘[[purification]]’ by sprinkling.10’ In the earlier [[tantric]] period, the time of Manjusrlmfilakalpa and the Saruiiaihagalatattvasariigraha. it meant a [[rite]] of [[initiation]] by which the sadhuka was introduced into the [[mystic]] significance of the mundeda. The term may more accurately be translated as ‘[[consecration]]’ Consecrations arc four-fold: the [[Master]] (iacary'a), the Secret ([[guhya]]) the [[Wisdom]] ([[prajna]]) and the Fourth (aiturdiam). The type of [[consecration]] administered to a [[disciple]] depends on his worthiness or disposition |
+ | |||
+ | ({{Wiki|sensibility}}). [[Yoga]] Ratnamala speaks of [[four types of practitioners]] who are of mild, {{Wiki|medium}}, strong and the strongest sensibilities. These will be explained in detail in the subsequent chapters. | ||
The [[Master]] [[Consecration]] is conferred on [[disciples]] of weak {{Wiki|sensibility}}.' | The [[Master]] [[Consecration]] is conferred on [[disciples]] of weak {{Wiki|sensibility}}.' | ||
It is conferred in order to make the candidate worthy to listen, reflect, and [[meditate]] upon the [[Hevajra]] and other [[Yogini tantras]]. The [[Master]] administers this [[Consecration]] by entering into [[sexual union]] with the [[Wisdom]] [[consort]] presented to him by the [[disciple]]. | It is conferred in order to make the candidate worthy to listen, reflect, and [[meditate]] upon the [[Hevajra]] and other [[Yogini tantras]]. The [[Master]] administers this [[Consecration]] by entering into [[sexual union]] with the [[Wisdom]] [[consort]] presented to him by the [[disciple]]. | ||
− | The Secret [[Consecration]] is conferred on [[disciples]] of {{Wiki|medium}} {{Wiki|sensibility}}. It is administered by dropping the resultant {{Wiki|sexual}} fluid, of the union of the [[Master]] and the [[Wisdom]] [[consort]], into the {{Wiki|mouth}} of the [[disciple]]. It is called secret because it cannot be explained to the [[yogi]] in terms of [[phenomenal]] concepts. | + | The Secret [[Consecration]] is conferred on [[disciples]] of {{Wiki|medium}} {{Wiki|sensibility}}. It is administered by dropping the resultant {{Wiki|sexual}} fluid, of the union of the [[Master]] and the [[Wisdom]] [[consort]], into the {{Wiki|mouth}} of the [[disciple]]. It is called secret because it cannot be explained to the [[yogi]] in terms of [[phenomenal]] [[Wikipedia:concept|concepts]]. |
− | The [[Wisdom]] [[Consecration]] is conferred on candidates of strong {{Wiki|sensibility}}. At this [[consecration]], the [[Guru]], having worshipped the [[Wisdom]] [[consort]], offers her to the [[disciple]] saying, | + | |
+ | The [[Wisdom]] [[Consecration]] is conferred on candidates of strong {{Wiki|sensibility}}. At this [[consecration]], the [[Guru]], having worshipped the [[Wisdom]] [[consort]], offers her to the [[disciple]] saying, [[great being]], take this [[consort]] who will give you [[bliss]].”" | ||
− | The Fourth [[Consecration]] is [[experienced]] with an external [[consort]], in accordance with the [[Guru’s]] instructions. This [[consecration]] is given only to candidates of extremely strong {{Wiki|sensibility}}. The [[Guru]] instructs the [[disciple]] saying, | + | The Fourth [[Consecration]] is [[experienced]] with an external [[consort]], in accordance with the [[Guru’s]] instructions. This [[consecration]] is given only to candidates of extremely strong {{Wiki|sensibility}}. The [[Guru]] instructs the [[disciple]] saying, bearer of the [[Vajra]], perform the Union’."' The [[yogi]] then performs the Union with his [[yogini]]. By this [[consecration]] the candidate attains the realisation of the True [[Principle]]. |
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− | In the composite [[word]] sandhyabbasa the term ‘[[sandhi]]' means ‘the meaning agreed upon’ Hence the term refers to that mode of [[communication]] which has an agreed prime intent. Words belonging to this class are to be treated as code [[language]] and should not be understood in their literal [[sense]]. 115 Sandhyabbasa as Means is employed to {{Wiki|communicate}} various [[elements]] of [[tantric]] praxis. It is considered the great [[Wikipedia:Convention (norm)|conventional]] mode of [[communication]] among the [[yoginis]]. which arc not known to [[sravakas]] and others, and arc not revealed in the other [[tantras]] of [[Kriya]]. Cana. [[Yoga]] and [[Anuttarayoga]] | + | In the composite [[word]] sandhyabbasa the term ‘[[sandhi]]' means ‘the meaning agreed upon’ Hence the term refers to that mode of [[communication]] which has an agreed prime intent. Words belonging to this class are to be treated as code [[language]] and should not be understood in their literal [[sense]]. 115 Sandhyabbasa as Means is employed to {{Wiki|communicate}} various [[elements]] of [[tantric]] praxis. It is considered the great [[Wikipedia:Convention |
+ | |||
+ | (norm)|conventional]] mode of [[communication]] among the [[yoginis]]. which arc not known to [[sravakas]] and others, and arc not revealed in the other [[tantras]] of [[Kriya]]. Cana. [[Yoga]] and [[Anuttarayoga]] [[Bhagavan]] enumerates and explains the [[tantric]] code [[language]] that is commonly used.lls The vogf is enjoined to use this wonderful [[language]] (sandhyahhasarii mahadhhutam) in communicating with the followers of the [[Hevajra]] [[sadhana]], lest severe [[afflictions]] befall him.110 | ||
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− | The [[Hevajra Tantra]] teaches that the four stages of [[consecration]] give [[knowledge]] of the [[four joys]] ([[ananda]]). This [[knowledge]] of the [[four joys]] is known in the four consecrations by marking the four [[ksanas]], the four Moments. The four Joys are, the Ordinary [[joy]] ([[ananda]]), the Refined [[joy]] ([[paramananda]]) the [[joy]] of [[Cessation]] (viramananda) and the Innate [[joy]] (sahajananda). | + | The [[Hevajra Tantra]] teaches that the four stages of [[consecration]] give [[knowledge]] of the [[four joys]] ([[ananda]]). This [[knowledge]] of the [[four joys]] is known in the four consecrations by marking the four [[ksanas]], the four Moments. The four Joys are, the Ordinary [[joy]] ([[ananda]]), the Refined [[joy]] ([[paramananda]]) the [[joy]] of [[Cessation]] (viramananda) and the Innate [[joy]] (sahajananda). From the Ordinary [[joy]] there is some [[bliss]]; from the Refined [[joy]] there is even more; from the [[joy]] of [[Cessation]] there is the {{Wiki|passionless}} [[joy]]; the [[joy]] of the Innate is considered the culmination of all joys. Yogarainamald explains that the first three joys are of the [[phenomenal]] realm,121'- and they do not bring about release.122 As regards the [[relation]] between the first three joys and the Innate [[joy]] the Yogoralnanidla states. |
The [[absolute]] [[Innate Bliss]] is the [[cause]] of the [[relative]] [[bliss]], the [[relative]] [[Bliss]] being a limited aspect of the [[absolute]] [[Innate Bliss]]. Therefore [[confidence]] is [[attained]] by means of the [[relative]] [[bliss]] which is limited aspect, similar in [[nature]] to the [[primary cause]], the [[absolute]] innate [[Bliss]]. | The [[absolute]] [[Innate Bliss]] is the [[cause]] of the [[relative]] [[bliss]], the [[relative]] [[Bliss]] being a limited aspect of the [[absolute]] [[Innate Bliss]]. Therefore [[confidence]] is [[attained]] by means of the [[relative]] [[bliss]] which is limited aspect, similar in [[nature]] to the [[primary cause]], the [[absolute]] innate [[Bliss]]. | ||
− | The [[Yoga]] | + | |
+ | The [[Yoga Ratnamala]] teaches that the [[worldly]] joys are not to be spumed because they are the means, which enable the [[achievement]] of the goal, the Great [[Bliss]]. | ||
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− | The [[Ksanas]] are the various moments or stages in the process of realisation. The four Moments are: the Diverse (vicitru), the Ripening ([[vipaka]]) the Dissolving (vimarda) and the [[Signless]] (vilaksum). | + | The [[Ksanas]] are the various moments or stages in the process of realisation. The four Moments are: the Diverse (vicitru), the Ripening ([[vipaka]]) the Dissolving (vimarda) and the [[Signless]] (vilaksum). The Diverse [[moment]] is so called because it consists of a variety, embracing, kissing and so on. The Ripening [[moment]] is the reverse of the Diverse [[moment]]. It is the [[enjoyment]] of the [[blissful]] [[knowledge]]. The Dissolving [[moment]] is said to be the reflective [[thought]], T have [[experienced]] [[bliss]]’. The [[Signless]] is other than these three and is free from [[passion]] and the absence of [[passion]]; that is, it is devoid of the [[phenomenal existence]] and the [[Release]]. |
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− | It has been pointed out earlier that all [[beings]] are intrinsically [[enlightened]] but on account of [[defilements]] they appear to be in bondage. The [[tantric]] praxis is aimed at removing the apparent [[defilements]], which arise from nothing other than a [[false view]] of existence.128 Hence the {{Wiki|training}} consists in {{Wiki|learning}} to [[conceive]] of [[existence]] in the {{Wiki|light}} of its [[non-existence]]. In this way the [[sadhaka]] realises automatically the true [[Innate nature]] (scihcija). In order to attain this goal, [[tantra]] employs [[existence]] itself as the means (iipaya). | + | It has been pointed out earlier that all [[beings]] are intrinsically [[enlightened]] but on account of [[defilements]] they appear to be in bondage. The [[tantric]] praxis is aimed at removing the apparent [[defilements]], which arise from nothing other than a [[false view]] of existence.128 Hence the {{Wiki|training}} consists in {{Wiki|learning}} to [[conceive]] of [[existence]] in the {{Wiki|light}} of its [[non-existence]]. In this way the [[sadhaka]] realises automatically the true [[Innate nature]] (scihcija). In order to attain this goal, [[tantra]] employs [[existence]] itself as the means (iipaya). |
+ | |||
+ | The first step is to create [[mentally]] an idealised [[representation]] of [[existence]] ([[utpatti krama]]); the second, is to realise the dream-like [[nature]] of its apparent diversity and {{Wiki|perceive}} its underlying {{Wiki|unity}} (sanipannakraina).131 The [[doctrinal]] instructions of the [[Adamantine]] One ([[Vajradhara]]) are based on these two kramas ({{Wiki|processes}}), namely, the process of Generation ([[utpattikrama]]), and the process of Completion (utpannukraina/sathpannakrama). These {{Wiki|processes}} will be elucidated in greater detail in the sixth [[chapter]]. | ||
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− | In the [[Hevajra Tantra]] the process of Generation consists in the [[manifestation]] of the [[form]] of the [[deities]] by the [[transformation]] of the [[Moon]], the [[Symbol]] and the [[Seed-syllable]], and so on, in a stabilised [[meditative]] state. | + | In the [[Hevajra Tantra]] the process of Generation consists in the [[manifestation]] of the [[form]] of the [[deities]] by the [[transformation]] of the [[Moon]], the [[Symbol]] and the [[Seed-syllable]], and so on, in a stabilised [[meditative]] [[state]]. During the [[meditative process]] the numerous [[deities]] of the ma tidal a arc [[visualised]]. The [[divinities]] of the [[mandala]] are nothing but idealisation of [[existence]] produced by thought-creation (blidvana).'3A It is called Generation because this process involves the generation of “figments by [[ideation]] or constructs by the [[cognition]] ([[buddhi]])”. |
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− | In the process of Completion, the [[yogin]] considers himself as the centre of the process, and drawing the [[forms]] he has [[visualised]] into his [[own]] [[heart]], realises the [[essential]] [[Wikipedia:Identity (social science)|identity]] with the central, all-comprehending, divinity. | + | In the process of Completion, the [[yogin]] considers himself as the centre of the process, and drawing the [[forms]] he has [[visualised]] into his [[own]] [[heart]], realises the [[essential]] [[Wikipedia:Identity (social science)|identity]] with the central, all-comprehending, [[divinity]]. This involves the [[purification]] of all [[phenomenal]] things and the realisation of the [[voidness]] of all natures. The process of Completion is the [[attainment]] of the [[intrinsic nature]] itself by the application of the True Principle.137 The [[essential]] aspect of the process of Completion is the [[attainment]] of the [[state]] of {{Wiki|unity}} through the unification of [[Wisdom]] and Means. |
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The [[Hevajra Tantra]] has several commentaries. [[Ram Shankar Tripathi]] in his edition of the [[Hevajra Tantra]] with Muktavall of Mahapanditacarya [[Ratnakarasanti]], | The [[Hevajra Tantra]] has several commentaries. [[Ram Shankar Tripathi]] in his edition of the [[Hevajra Tantra]] with Muktavall of Mahapanditacarya [[Ratnakarasanti]], | ||
− | |||
− | The most important commentary on the [[Hevajra Tantra]] is Yogaratnamald, the commentary by [[Krsna]] or [[Kanha]]. | + | enumerates fourteen commentaries in all. [[Nakamura]] claims that the earliest commentary on the [[Hevajra]] is the $atsahasrika Hevajratantratika by Dasabhumlsvara [[Vajragarbha]]. [[Bu-ston]] speaks of a commentary on [[Hevajra Tantra]] by [[Vajragarbha]] entitled Hevajra-pinddrtha-tikd.u It is not clear whether both the titles refer to the same commentary. |
− | [[Bhadrapada]] is believed to have written another commentary on the [[Hevajra Tantra]] entitled, Srihcvajravyakhyavivarana, which is found in the Nartliang edition. [[Naropa]], the [[disciple]] of [[Tilopa]], wrote Vajrapddasdrasanigrahapanjikd and attempted to associate [[Hevajra Tantra]] with the [[Tibetan]] line of the Ku-gyu-pas. Tankadasa, a [[monk]] of [[Nalanda]], too is believed to have written a commentary on this [[tantra]] entitled [[Hevajra tantra]] rdjatika-suvifttddha-sariipufanama. Two other commentators of importance, who arc not part of the list of [[Mahasiddhas]], are [[ | + | |
+ | The most important commentary on the [[Hevajra Tantra]] is Yogaratnamald, the commentary by [[Krsna]] or [[Kanha]]. It is also known as [[Hevajra]] Panjika on account of its compositional style called panjika. Krsnacarya’s commentary reveals the influence of [[Abhidharma]] and the [[Mahayana traditions]], as well as [[tantric]] [[precepts]] that are found in the [[Guhyasamaja Tantra]]. especially the direct [[experience]] of the Innate and the Great [[Bliss]], which is [[attained]] in the [[Mahamudra]] [[Accomplishment]]. The [[Yoga]] Ratnamala offers an [[Wikipedia:Authenticity|authentic]] [[insight]] into the radical bio- | ||
+ | |||
+ | {{Wiki|genetic}} and [[psychological]] [[views]] of the [[Yogi]] [[tradition]] of [[Vajrayana]]. It makes [[constant]] [[effort]] to relate the [[tantric]] {{Wiki|theory}} and praxis with [[Mahayanic]] speculation, and sheds {{Wiki|light}} on the sophisticated and controversial [[tantric]] [[methods]] practised and perfected over the centuries. The commentary can be better understood in the {{Wiki|light}} of [[Chandrakirti’s]] [[Madhyamakavatara]] and the treatises of [[Nagarjuna]] and [[Vasubandhu]]. | ||
+ | |||
+ | [[Bhadrapada]] is believed to have written another commentary on the [[Hevajra Tantra]] entitled, Srihcvajravyakhyavivarana, which is found in the Nartliang edition. [[Naropa]], the [[disciple]] of [[Tilopa]], wrote Vajrapddasdrasanigrahapanjikd and attempted to associate [[Hevajra Tantra]] with the [[Tibetan]] line of the Ku-gyu-pas. Tankadasa, a [[monk]] of [[Nalanda]], too is believed to have written a commentary on this [[tantra]] entitled [[Hevajra tantra]] rdjatika-suvifttddha-sariipufanama. Two other commentators of importance, who arc not part of the list of [[Mahasiddhas]], are [[Dharmakirti]] and [[Vajragarbha]]. [[Saroruha]] is believed to have written a commentary entitled [[Hevajra tantra]] panjikd Padmin mama. Ratnakar Santi’s | ||
+ | |||
+ | Muktavali is another commentary on the [[Hevajra]] Tantra.The [[Hevajra]] pinddrthaprakdsa by Santigupta (twelfth century) is actually a work of [[Sahajayana]]. but in the first half of the work he explains verses of the [[Hevajra Tantra]]. | ||
− | + | There are over fifty associated and supplementary texts belonging to the [[Hevajra Tantra]] class, which explain the [[mandala]], [[sadhana]], [[vidhi]], [[homa]], [[puja]] and [[abhiseka]] of the [[Hevajra Tantra]]. The [[existence]] of these texts is known from references to them in [[Tibetan]] works on [[Vajrayana]]. The Union [[Tantra]] and the [[Vajrapanjara]] [[Tantra]] are two important associated works on the [[Hevajra Tantra]]. The Union [[Tantra]] is | |
− | + | considered an [[explanatory tantra]] of [[Hevajra Tantra]]. It explains the {{Wiki|processes}} of [[Generation and Completion]]. The [[Vajrapanjara]] [[Tantra]] is an {{Wiki|exegetical}} work on the [[Hevajra]] Tantra.148 The large number of commentaries and associated works demonstrates the high esteem, which the [[Hevajra Tantra]] enjoyed among the [[Vajrayanists]]. | |
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The two important [[tantric]] [[sutras]], [[Mahavairocana sutra]], and [[Vajrasekhara sutra]] or Surwilathaga-tatattvasamgraha emphasised [[consecration]] and [[postures]] for [[meditation]]. The [[Hevajra Tantra]] must have been influenced by the sophisticated praxis developed by these [[sutras]] to wean the [[sadhaka]] away from external [[forms]] of [[ritual]] to inner realisation. | The two important [[tantric]] [[sutras]], [[Mahavairocana sutra]], and [[Vajrasekhara sutra]] or Surwilathaga-tatattvasamgraha emphasised [[consecration]] and [[postures]] for [[meditation]]. The [[Hevajra Tantra]] must have been influenced by the sophisticated praxis developed by these [[sutras]] to wean the [[sadhaka]] away from external [[forms]] of [[ritual]] to inner realisation. | ||
− | The [[Guhyasamaja Tantra]] marks a step ahead in the [[development]] of [[tantric]] {{Wiki|theory}} and praxis. It is in this [[tantra]] that wc have for the first time, the {{Wiki|conception}} of the [[five Dhyani Buddhas]] and the five {{Wiki|female}} deities.150 It defines [[bodhicitta]] as the {{Wiki|unity}} of [[voidness]] and [[compassion]], as [[beginningless]] and [[endless]], as quiescent and bereft of the notion of being and non-being. | + | The [[Guhyasamaja Tantra]] marks a step ahead in the [[development]] of [[tantric]] {{Wiki|theory}} and praxis. It is in this [[tantra]] that wc have for the first time, the {{Wiki|conception}} of the [[five Dhyani Buddhas]] and the five {{Wiki|female}} deities.150 It defines [[bodhicitta]] as the {{Wiki|unity}} of [[voidness]] and [[compassion]], as [[beginningless]] and [[endless]], as quiescent and bereft of the notion of [[being and non-being]]. The tenn ‘[[diamond]]’ ([[vajra]]) is used to refer to the [[Wikipedia:Absolute (philosophy)|ultimate]] [[non-dual reality]]. This [[non-dual reality]] is devoid of |
+ | |||
+ | every kind of [[duality]], of {{Wiki|male}} and {{Wiki|female}}, of wife and mother, of [[passion]] and [[detachment]], of proper and improper [[food]] etc.155 In the field of [[sadhana]], [[Guhyasamaja]] introduced the specialised [[meditation]] technique of [[visualisation]]. The [[Hevajra Tantra]] probably owes to [[Guhyasamaja]] its {{Wiki|conception}} of [[vajra]], its [[understanding]] of the [[Dhyani Buddhas]] and their [[Wisdom]] [[Consorts]], its {{Wiki|theory}} of [[bodhicitta]] and its praxis of [[visualisation]]. The Blue Annuls opines that, “the [[Hevajra Tantra]] must have been expounded as an introduction to the [[Guhyasamaja]]." " | ||
+ | |||
+ | The [[Hevajra Tantra]] has inherited from [[Manjushri Mula Kalpa]] a great deal of [[information]] on [[magic]] [[rites]] and [[rituals]], [[mantras]], [[mudras]]. [[mandalas]]. [[symbols]], and instructions on painting. The {{Wiki|emphasis}} given in [[Manjushri Mula Kalpa]] on [[ritual]] over [[meditation]] has found an {{Wiki|echo}} in the pages of the [[Hevajra Tantra]]. | ||
+ | |||
+ | The [[Cakrasamvara]] and the other texts of the sannara group of [[Buddhist tantric]] {{Wiki|literature}} introduced the [[symbol]] of [[sexual union]] to represent [[Bliss]], the [[Ultimate Reality]]. The [[central deity]] is [[Vajrasattva]]. also called [[Heruka]] or Sarhvara. In this [[sadhana]], [[meditation]] involves [[Wikipedia:Imagination|imagining]] oneself to be [[Heruka]] in union with his [[consort Vajravarahi]]. The Sa/inarodaya [[Tantra]] is | ||
+ | |||
+ | noted for its elaborate treatment of [[chakras]] and [[nadis]] in its thirty-first [[chapter]]. The Samputodhbhava [[Tantra]] sanctions scxo-yogic practices, and even [[incest]] as part of its [[sadhana]]. The {{Wiki|erotic}} [[symbolism]] and the sexo-yogic praxis introduced in these [[tantras]] are fully developed in the [[Hevajra Tantra]]. | ||
− | + | In the [[Hevajra Tantra]] we have a compendium of the [[development]] of [[tantric]] {{Wiki|theory}} and praxis that has gone before, and in this [[sense]] it is a point of arrival. The [[tantric]] [[intuition]] of the [[Ultimate Reality]] as [[non-dual]], as [[tathata]], as the [[Tathagata]]. and every [[sentient being]] as [[tathagatagarbha]]. find a place in the [[Hevajra Tantra]]. Furthermore, the unique [[tantric]] [[insight]] of the [[Supreme Reality]] as [[Bliss]] is highlighted by the text. In the area of [[sadhana]] it employs [[mystic]] {{Wiki|syllables}}, [[mystic]] circles, [[divine]] [[forms]] as aid to | |
− | The [[ | ||
− | + | [[concentration]]. [[Yogic practices]] involving [[breath control]] and control of seminal fluids arc brought into vogue to secure stabilised [[meditative]] states. Eating and drinking of things abhorrent arc used as means to overcome [[attraction]] and [[aversion]], and to instil the [[virtue]] of [[indifference]] ([[upeksa]]). Sexo-yogic practices are recommended for the select candidates so that they gain [[confidence]] in the pursuit of [[Ultimate Reality]] as [[non-dual]] [[Bliss]]. Thus the [[Hevajra Tantra]] emerges as a treatise of [[tantric]] {{Wiki|theory}} and praxis. | |
− | The [[Hevajra Tantra]] is also a point of departure in the [[sense]] that it sets the standard for later [[tantric]] speculation and praxis. The [[Kalachakra Tantra]], probably one of the last additions to the [[Buddhist tantras]], seems [[to build]] on the foundations laid by the [[Hevajra Tantra]]. The [[sadhaka]] is [[taught]] to visualise the whole [[universe]] in his [[own]] [[body]]. In addition, [[Kalacakra]] holds that time (kala) is equally contained in the | + | The [[Hevajra Tantra]] is also a point of departure in the [[sense]] that it sets the standard for later [[tantric]] speculation and praxis. The [[Kalachakra Tantra]], probably one of the last additions to the [[Buddhist tantras]], seems [[to build]] on the foundations laid by the [[Hevajra Tantra]]. The [[sadhaka]] is [[taught]] to visualise the whole [[universe]] in his [[own]] [[body]]. In addition, [[Kalacakra]] holds that time (kala) is equally contained in the |
− | One may not find a particular aspect of [[tantric]] {{Wiki|theory}} or praxis, as an exclusive property of any particular [[tantra]]. However, a careful study of the various texts shows certain progression in its [[development]] as well as the varying emphases laid by different [[tantras]]. There is a definite {{Wiki|movement}} from the largely external and gross practices of the earlier [[tantras]], to internal and subtler [[sadhana]] of the later [[tantras]]. While earlier [[tantras]] gave greater levy to [[magical rites]] and to the acquisition of [[mundane]] benefits, later [[tantras]] stressed the supra- | + | [[body]] in the [[form]] of the process of the [[breath]] ([[prana]]). There is greater [[stress]] on the {{Wiki|nervous system}} as basis for [[yoga]]. which was briefly outlined in the' [[Hevajra]]. Sampufika and other [[tantras]]. The [[Hevajra]] Tantra’s {{Wiki|emphasis}} on the [[body]] as the means for experiencing [[bliss]] is further highlighted in the [[Kalachakra Tantra]]. |
+ | |||
+ | One may not find a particular aspect of [[tantric]] {{Wiki|theory}} or praxis, as an exclusive property of any particular [[tantra]]. However, a careful study of the various texts shows certain progression in its [[development]] as well as the varying emphases laid by different [[tantras]]. There is a definite {{Wiki|movement}} from the largely external and gross practices of the earlier [[tantras]], to internal and subtler [[sadhana]] of the later [[tantras]]. While | ||
+ | |||
+ | earlier [[tantras]] gave greater levy to [[magical rites]] and to the acquisition of [[mundane]] benefits, later [[tantras]] stressed the supra-mundan. In the field of [[tantric]] speculation too there is greater {{Wiki|sophistication}} and subtlety. The commentators of later [[tantras]] painstakingly incorporated and elaborated on [[tantric]] {{Wiki|theory}} and praxis in the {{Wiki|light}} of the wider [[Mahayana tradition]]. Compared to the earlier [[tantras]], [[Hevajra Tantra]] appears to be the product of maturer years of [[tantric Buddhism]]. | ||
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The significance of the [[Hevajra Tantra]] lies in the fact that it has synthesised the [[essence]] of [[Buddhist]] speculation with [[tantric]] {{Wiki|theory}} and praxis. In fact, it recommends a progressive assimilation of [[Buddhist teachings]] culminating in [[Hevajra]] [[sadhana]]. The text states, | The significance of the [[Hevajra Tantra]] lies in the fact that it has synthesised the [[essence]] of [[Buddhist]] speculation with [[tantric]] {{Wiki|theory}} and praxis. In fact, it recommends a progressive assimilation of [[Buddhist teachings]] culminating in [[Hevajra]] [[sadhana]]. The text states, | ||
+ | |||
First give them (the [[disciples]]) the injunctions for conduct and then instruct upon the fundamental [[moral precepts]]. Then instruct upon the Vaibhasya [[doctrine]] and after that the [[Sutranta]] [[doctrine]]. Then instruct upon the [[Yogacara doctrine]] followed by the [[Madhyamika]] [[doctrine]]. After [[teaching]] all the practices of [[mantra]], then commence with the instruction on the [[Hevajra practice]]. | First give them (the [[disciples]]) the injunctions for conduct and then instruct upon the fundamental [[moral precepts]]. Then instruct upon the Vaibhasya [[doctrine]] and after that the [[Sutranta]] [[doctrine]]. Then instruct upon the [[Yogacara doctrine]] followed by the [[Madhyamika]] [[doctrine]]. After [[teaching]] all the practices of [[mantra]], then commence with the instruction on the [[Hevajra practice]]. | ||
− | In this way it has synthesised the i/fa, sarnadhi and [[prajna]] of [[early Buddhism]], and the [[essence]] of [[Mahayana]] speculation with [[Vajrayana]] [[insights]] and praxis. Hence, the text occupies a significant place in [[Buddhist literature]] in general. As a specimen of [[Vajrayana]] {{Wiki|literature}} it is a unique testament to the {{Wiki|theory}} and praxis of [[tantric Buddhism]], and sheds much {{Wiki|light}} on the [[tantric]] period of [[Indian]] | + | In this way it has synthesised the i/fa, sarnadhi and [[prajna]] of [[early Buddhism]], and the [[essence]] of [[Mahayana]] speculation with [[Vajrayana]] [[insights]] and praxis. Hence, the text occupies a significant place in [[Buddhist literature]] in general. As a specimen of [[Vajrayana]] {{Wiki|literature}} it is a unique testament to the {{Wiki|theory}} and praxis of [[tantric Buddhism]], and sheds much {{Wiki|light}} on the [[tantric]] period of [[Indian]] |
− | + | [[religious history]]. The [[tantric]] [[insights]] found in its predecessors like the [[Guhyasamaja]], Mahjusrimulaklapa and Sawa [[Tathagata]] [[Tattva]] [[Samgraha]] have been systematised and elaborated on in this text. Again, it has exercised great influence on succeeding [[Buddhist tantras]] and [[tantric]] | |
− | [[Maitripa]] (also known as [[Advayavajra]]) is known to have had a special predilection for this [[tantra]]. It was this [[rite]] into which the great [[Kublai Khan]] of the {{Wiki|Mongols}} was [[initiated]]. | + | {{Wiki|literature}} in general. The [[Hevajra Tantra]] is the most quoted text in the [[Sanskrit]] commentaries on [[Vajrayana]] texts. The [[Advayavajra]] [[Samgraha]], Sekoddesatikd and others borrow liberally from this text. Verses from the text are found also in the [[Tantric Buddhist]] songs in old {{Wiki|Bengali}} as well as in [[Dohas]] written in [[Apabhramsa]]. |
+ | |||
+ | The text claims technical proficiency in the {{Wiki|matter}} of [[magical rites]], in the [[science]] and technique of generation of [[yogis]] and [[manifestation]] of deities.162 The greatness of the [[Hevajra]] [[sadhana]] is borne by the text itself. The text states, There is no [[accomplishment]] [[attained]] by following all the [[Vedas]], [[Siddhantas]] and [[traditions]] of [[ritual]]. By following their purifications, there is [[rebirth]] in another | ||
+ | |||
+ | [[cycle of existence]]. Without this [[knowledge]] (of [[Hevajra Tantra]]) there is no [[accomplishment]] possible in this or any other [[world]]. The [[effort]] of the one who does not know [[Hevajra]] is all in vain. The [[Hevajra Tantra]] is one of the most renowned of [[Buddhist tantras]] held in high esteem [[in Tibet]] by the Ka-gyu-pas and the Sa-kya-pas. For them it is a fundamental treatise, and the [[subject]] of much {{Wiki|exegetical}} enterprise. | ||
+ | |||
+ | [[Maitripa]] (also known as [[Advayavajra]]) is known to have had a special predilection for this [[tantra]]. It was this [[rite]] into which the great [[Kublai Khan]] of the {{Wiki|Mongols}} was [[initiated]]. The yearning of [[Milarepa]] to join the congregation to which his [[Guru]] [[Marpa]], the | ||
+ | |||
+ | [[Translator]], is supposed to be preaching the [[Hevajra Tantra]], shows the great esteem it enjoyed among [[acaryas]] and their [[disciples]]. In his song entitled, ‘[[Thoughts]] of my [[Guru]]’, he writes, | ||
How [[happy]] I would be could I join the [[gathering]], | How [[happy]] I would be could I join the [[gathering]], | ||
At which you may be preaching the [[Hevajra Tantra]] | At which you may be preaching the [[Hevajra Tantra]] | ||
Though of simple [[mind]], I wish to leam. | Though of simple [[mind]], I wish to leam. | ||
− | Though [[ignorant]], I long to recite. | + | Though [[ignorant]], I long to recite. |
+ | |||
+ | |||
<poem> | <poem> | ||
− | |||
− | |||
2 | 2 | ||
Mukidvoli states, "paramaraudrakdyavtikkarma-uindar&ini hi mahdkoruiki. ” HT(T), Muktavali. p.9. See [[Ram Shankar Tripathi]] and Thakur Sain Ncgi, eds. Hevajratanlram with Mukidvoli Panjika of Mahdpanthtdcdrya Rotnakarafdnti (Saranath: [[Central Institute of Higher Tibetan Studies]], 2001). From now on referred to as HT(T). | Mukidvoli states, "paramaraudrakdyavtikkarma-uindar&ini hi mahdkoruiki. ” HT(T), Muktavali. p.9. See [[Ram Shankar Tripathi]] and Thakur Sain Ncgi, eds. Hevajratanlram with Mukidvoli Panjika of Mahdpanthtdcdrya Rotnakarafdnti (Saranath: [[Central Institute of Higher Tibetan Studies]], 2001). From now on referred to as HT(T). | ||
Line 318: | Line 421: | ||
(heivdiliwiivolti). | (heivdiliwiivolti). | ||
+ | |||
“Sriktiroih oilvoyaifijnCinaih hckOrarii hetvddi&myatd/ nikiirfipagutavyuhaifi kaktirorii no [[kvacit]] sthitamll" HT (F) 1:7:27. It should be noted that such [[contradictory]] interpretations of the same term nr [[symbol]] are rampant in the text. | “Sriktiroih oilvoyaifijnCinaih hckOrarii hetvddi&myatd/ nikiirfipagutavyuhaifi kaktirorii no [[kvacit]] sthitamll" HT (F) 1:7:27. It should be noted that such [[contradictory]] interpretations of the same term nr [[symbol]] are rampant in the text. | ||
3 | 3 | ||
− | The | + | The YoforatnomtiUi commentary defines [[vajra]] as: |
− | "ilf{llioih s tiro ill asoti'firyyoni occhedytihhcdyolakfoiKiiti oiltiln o\'iiiti. | + | "ilf{llioih s tiro ill asoti'firyyoni occhedytihhcdyolakfoiKiiti oiltiln o\'iiiti.S co .i nyoiti vajrom [[ucyate]] " |
− | (The Void which is the firm essence, indestructible, indeplctable, indivisible and not capable of being consumed is called vajra). HT | + | (The [[Void]] which is the firm [[essence]], [[indestructible]], indeplctable, indivisible and not capable of being consumed is called [[vajra]]). HT |
− | (S), Part 2, Yogaratnamala pp. 104-105. Sec also, “no kaddeid bhidvata iti abhedyat\-dd vajrah" HT(T). Mnktdvali. p.7. | + | (S), Part 2, [[Yogaratnamala]] pp. 104-105. Sec also, “no kaddeid bhidvata iti abhedyat\-dd vajrah" HT(T). Mnktdvali. p.7. |
4 | 4 | ||
− | *''san'adhanna.fOnyttSlamband mahdkarund hevajra ityarthah" HT(T). Mukt&vall, p.9. | + | *''san'adhanna.fOnyttSlamband mahdkarund [[hevajra]] ityarthah" HT(T). Mukt&vall, p.9. |
5 | 5 | ||
− | "bhagavdn dha | + | "bhagavdn [[dha]] |
− | hekdrena mahdkarupd vajrartiprajnd ca bliaiiyalc/ praj/Kjpdvdtmuka/i) tantrarh tan me nigaditam sptu | + | hekdrena mahdkarupd vajrartiprajnd ca bliaiiyalc/ praj/Kjpdvdtmuka/i) tantrarh tan me nigaditam sptu HT (F) |
1:1:7. | 1:1:7. | ||
6 | 6 | ||
"'iinyan’ikanifklbhinnadt bodhicittadt iti sin/lani “ HT (F) 1:10:40. | "'iinyan’ikanifklbhinnadt bodhicittadt iti sin/lani “ HT (F) 1:10:40. | ||
7 | 7 | ||
− | There are at least four forms of Hevajra - two-armed, four-armed, six-aimed, and sixteen-armed. For a description of these forms, see Benoyiosh Bhattacharyya, The Indian Buddhist Iconography, 2nd edition. (Calcutta: Firma K..L. Mukhopadhyay, 1958; Reprint 1968) pp. 155, 157-158. | + | There are at least [[four forms of Hevajra]] - two-armed, four-armed, six-aimed, and sixteen-armed. For a description of these [[forms]], see Benoyiosh [[Bhattacharyya]], The [[Indian Buddhist Iconography]], 2nd edition. ([[Calcutta]]: Firma K..L. Mukhopadhyay, 1958; Reprint 1968) pp. 155, 157-158. |
8 | 8 | ||
− | "tantram iti prabandhah / lac ca tridhd hetu-tantrarii phala-tuntrail), updyatantran ca. "HT (S), Part 2, Yogaratnamala. p.105. | + | "[[tantram]] iti prabandhah / lac ca tridhd hetu-tantrarii phala-tuntrail), updyatantran ca. "HT (S), Part 2, [[Yogaratnamala]]. p.105. |
9 | 9 | ||
− | "parinispannA hevajramurtih phalam.” HT (S), Part 2, Yogaratnamala. p.105. | + | "parinispannA hevajramurtih phalam.” HT (S), Part 2, [[Yogaratnamala]]. p.105. |
10 | 10 | ||
HT (F). p.xix. | HT (F). p.xix. | ||
Line 349: | Line 453: | ||
HT(F) 1:1:1. | HT(F) 1:1:1. | ||
15 | 15 | ||
− | Saroruha is also called Padmavajra or Sakara. Benoytosh Bhattacharyya assigns A.D. 693 as the probable date of this great tantric master who also wrote the Guhya Siddhi. which is revered in Tibet. Taranatha makes him a contemporary of | + | [[Saroruha]] is also called [[Padmavajra]] or [[Sakara]]. [[Benoytosh Bhattacharyya]] assigns A.D. 693 as the probable date of this great [[tantric master]] who also wrote the [[Guhya]] [[Siddhi]]. which is revered [[in Tibet]]. [[Taranatha]] makes him a contemporary of [[Indrabhuti]], Lahtavajra and [[Kukkuripa.]] For details see [[Benoytosh Bhattacharyya]]. 1BE pp. 69-71. For biographical details of [[Saroruha]] see [[James B. Robinson]], trans., [[Buddha]] s [[Lions]], pp.227-230. |
16 | 16 | ||
− | Kampala or Kambala-pa (Kambalap2da) is also called Lva-va-pa in Tibet. In Tibetan 'Lva-va' means blanket (kambida). He was thus called because he used to wear only one piece of blanket as his raiment. He is believed to have been from Odivisa. a disciple of Vajra Ganja and the preceptor to the siddha-king Indrabhuti. Dcbipiasad Chattopadhyaya. cd.. Tdrandllia's History of Buddhism in India, sec fn. p. 152; For biographical details of Kampala see James B Robinson, trans.. Buddha's Lions, pp.l 17-120. | + | [[Kampala]] or Kambala-pa (Kambalap2da) is also called Lva-va-pa [[in Tibet]]. In [[Tibetan]] 'Lva-va' means blanket (kambida). He was thus called because he used to wear only one piece of blanket as his raiment. He is believed to have been from Odivisa. a [[disciple]] of [[Vajra]] Ganja and the [[preceptor]] to the [[siddha-king]] [[Indrabhuti]]. Dcbipiasad [[Chattopadhyaya]]. cd.. Tdrandllia's [[History of Buddhism in India]], sec fn. p. 152; For biographical details of [[Kampala]] see James B [[Robinson]], trans.. [[Buddha's Lions]], pp.l 17-120. |
17 | 17 | ||
− | Chattopadhyaya Debiprasad. ed.. Tdrundtha's History of Buddhism in India, p.246. | + | [[Chattopadhyaya]] Debiprasad. ed.. Tdrundtha's [[History of Buddhism in India]], p.246. |
18 | 18 | ||
HT(S). Part I., p.18. | HT(S). Part I., p.18. | ||
Line 359: | Line 463: | ||
HT(S), Part l.,p,12. | HT(S), Part l.,p,12. | ||
20 | 20 | ||
− | Hevajra Panjika by Sri-Kamalanath, complete in 23 folios, does not seem to have been translated into Tibetan. Snellgrove believes that it is possible to identify Kamala or Kamalan3lh with Kampala who along with Saroruha brought to light the Hevajra Tantra. HT (S), Part 2.. pp.vii-viii. | + | [[Hevajra]] Panjika by Sri-Kamalanath, complete in 23 folios, does not seem to have been translated into [[Tibetan]]. Snellgrove believes that it is possible to identify [[Kamala]] or Kamalan3lh with [[Kampala]] who along with [[Saroruha]] brought to {{Wiki|light}} the [[Hevajra Tantra]]. HT (S), Part 2.. pp.vii-viii. |
21 | 21 | ||
− | Hajime Nakamura. Indian Buddhism, p.334. | + | [[Hajime Nakamura]]. [[Indian Buddhism]], p.334. |
22 | 22 | ||
− | HT(S). Part 1.. pp. 15-16. Buston speaks of it as existing in the region of Cambhala, Uddiy^na, etc. See E. Obcrmillcr. trans., The History of Buddhism in India and Tibet by Buston, (Delhi: Sri Satguni Publications, 1986), pp. 170-171. | + | HT(S). Part 1.. pp. 15-16. [[Buston]] speaks of it as [[existing]] in the region of Cambhala, Uddiy^na, etc. See E. Obcrmillcr. trans., The [[History of Buddhism in India]] and [[Tibet]] by [[Buston]], ([[Delhi]]: Sri Satguni Publications, 1986), pp. 170-171. |
23 | 23 | ||
− | In terms of the form of the text, tantras have been classified into the following: | + | In terms of the [[form]] of the text, [[tantras]] have been classified into the following: |
a) Mtila-tantra : it is the basic text containing the nirdefa (explanation) of the udde&i. | a) Mtila-tantra : it is the basic text containing the nirdefa (explanation) of the udde&i. | ||
− | b) Lagliu-tantra or Alpa-tantra: it is the udde&i (enumeration) of the subject matter. | + | b) Lagliu-tantra or Alpa-tantra: it is the udde&i ({{Wiki|enumeration}}) of the [[subject]] {{Wiki|matter}}. |
24 | 24 | ||
− | c) dkhyata-tantra: it is the explanatory of another tantra. | + | c) dkhyata-tantra: it is the explanatory of another [[tantra]]. |
− | d) Uttara-tantra: it is considered to be a commentary. | + | d) [[Uttara-tantra]]: it is considered to be a commentary. |
− | e) Utfarnttara-tantra: it is placed after uttara-tantra and is commentarial in nature. Sec Hajime Nakamura. Indian Buddhism, p.332. | + | e) Utfarnttara-tantra: it is placed after [[uttara-tantra]] and is {{Wiki|commentarial}} in [[nature]]. Sec [[Hajime Nakamura]]. [[Indian Buddhism]], p.332. |
25 | 25 | ||
As quoted in HT(S). Part 1.. p. 17. | As quoted in HT(S). Part 1.. p. 17. | ||
Line 377: | Line 481: | ||
HT(S). Part l.,p.l8. | HT(S). Part l.,p.l8. | ||
27 | 27 | ||
− | + | Snelgrove's work is entitled. The [[Hevajra Tantra]]: A critical Study. Part 1, Introduction and Translation; Part 2. [[Sanskrit]] and [[Tibetan texts]]. Part 2 also contains [[Yogaratnamala]], a commentary on the [[Hevajra tantra]] by Kanaha. [[Nakamura Hajime]], [[Indian Buddhism]], p.343, sec fn.34. | |
28 | 28 | ||
− | Shashi Bhusan Dasgupta, (Book review) "The Hevajra Tantra: A Critical Study by D.L. Snellgrove*'. in JTAS. Vol. I. No.3. 1959., p.251. | + | Shashi Bhusan [[Dasgupta]], ([[Book]] review) "The [[Hevajra Tantra]]: A Critical Study by [[D.L. Snellgrove]]*'. in JTAS. Vol. I. No.3. 1959., p.251. |
29 | 29 | ||
− | The Farrow and Menon edition is based on | + | The Farrow and Menon edition is based on Snelgrove’s edition, and on four [[manuscripts]] of the [[Hevajra Tantra]] found in the National Archives in [[Kathmandu]]. [[Nepal]]. The text of the [[Yogaratnamala]] that they have translated is also based largely on Snelgrove’s edition of the same. However, they had two other [[manuscripts]] of the [[Yogaratnamala]], which helped them correct and improve on the edition of [[Hevajra Tantra]] and YogaratnainaUi and their translations. The [[root]] treatise has been ordered in such a way as to [[form]] units of related [[subject]] {{Wiki|matter}}. These units have been |
+ | |||
+ | transliterated in {{Wiki|Roman}} [[script]] and are presented together with their English translation to facilitate easy [[comprehension]]. The [[translators]] have been influenced by the ‘[[Buddhist]] Hybrid English* which has found wide [[acceptance]] in [[scholarly]] circles. Many technical terms found in the [[Hevajra Tantra]] can be found in earlier Hmaydna and MalnSydna works as well, but they have been translated, in keeping with the [[spirit]] of Y'ajravdna. following Krsnacarya's analysis of these terms. The text of the [[Yogaratnamala]] has been improved on the basis of the [[Sanskrit]] originals of two passages which arc only available in the [[Tibetan]] in the text of the [[Yogaratnamala]] published by Snellgrove. Farrow and Menon have incorporated these two missing passages to the text of Yogaratnamald. See HT(F). pp.xLiv-xLv. | ||
30 | 30 | ||
− | See Bhagehandra Jain ‘Bhaskar’. ed., | + | See Bhagehandra [[Jain]] ‘Bhaskar’. ed., [[Hevajra Tantra]]-[[Yoga]] Ratnamala. 2nd edition (Nagpur: Sanmati Research Institute of [[Indology]], 2000). |
31 | 31 | ||
− | See Rain Shankar Tripathi and Thakur Sain Negi, eds. Hevajratantram with Uuktfivalf Panjika of Mahapantfitacarya Ratnakarasanti ( | + | See [[Rain]] Shankar Tripathi and Thakur Sain Negi, eds. Hevajratantram with Uuktfivalf Panjika of Mahapantfitacarya [[Ratnakarasanti]] ([[Sarnath]]: [[Central Institute of Higher Tibetan Studies]]. 2001). |
32 | 32 | ||
For details see Ibid., pp.66-68. | For details see Ibid., pp.66-68. | ||
33 | 33 | ||
− | Farrow and Menon entitle Part I, ‘The Awakening of the Vajra | + | Farrow and Menon entitle Part I, ‘The [[Awakening]] of the [[Vajra]] [[Garbha]]’ and Part II, ‘The [[Illusion]]’. The numbers assigned to the .^[[lokas]] in each [[chapter]] do not always tally with Snelgrove's edition. Farrow and Menon give the translation of the [[Yogaratnamala]] immediately after the relevant verses. They do not give the [[Sanskrit]] text of this commentary; but Snellgrove does (but not English translation) in Part 2 of his work. With the help of these two works of Snellgrove, and Farrow and Menon, a [[scholar]] can have a fairly good [[grasp]] of the [[Hevajra Tantra]] and its commentary, Yogaratnamald. |
• —- | • —- | ||
34 | 34 | ||
− | Shashi Bhusan Dasgupta, (Book review) "The Hevajra Tantra: A | + | Shashi Bhusan [[Dasgupta]], ([[Book]] review) "The [[Hevajra Tantra]]: A |
− | Critical Study by D.L. Snellgrove", p.251. | + | Critical Study by [[D.L. Snellgrove]]", p.251. |
35 | 35 | ||
− | A.K. Warder, Indian Buddhism, p.498. | + | [[A.K. Warder]], [[Indian Buddhism]], p.498. |
36 | 36 | ||
HT(F). pp.xLiii-xLiv. | HT(F). pp.xLiii-xLiv. | ||
Line 403: | Line 509: | ||
See HT(F) 11:4:6-10; 11:4:72-72. | See HT(F) 11:4:6-10; 11:4:72-72. | ||
39 | 39 | ||
− | For examples of errors of a literary nature see HT(S), Part 2, pp.x-xi. | + | For examples of errors of a {{Wiki|literary}} [[nature]] see HT(S), Part 2, pp.x-xi. |
40 | 40 | ||
HT(S). Part 2. p. x. | HT(S). Part 2. p. x. | ||
Line 411: | Line 517: | ||
HT(S). Part 1 pp.4-5. | HT(S). Part 1 pp.4-5. | ||
43 | 43 | ||
− | See pp.69-70 above. See also David J. Kalupahana. A History of Buddhist Philosophy, p.225. For an example of (he four-fold structure, see: i) pointing out (sandasseti) HT(F) 11:4: 52ff. ii) creating an agitation (samuttejeti) HT(F) 11:4:68. iii) appeasing the mind (sampahrtiseti) HT(F) 11:4:69). iv) converting (samAdapeti) HT(F): 11:4:70-71. | + | See pp.69-70 above. See also David J. [[Kalupahana]]. A History of [[Buddhist Philosophy]], p.225. For an example of (he four-fold {{Wiki|structure}}, see: i) pointing out (sandasseti) HT(F) 11:4: 52ff. ii) creating an [[agitation]] (samuttejeti) HT(F) 11:4:68. iii) appeasing the [[mind]] (sampahrtiseti) HT(F) 11:4:69). iv) converting (samAdapeti) HT(F): 11:4:70-71. |
44 | 44 | ||
MT(F), p.ix. | MT(F), p.ix. | ||
Line 422: | Line 528: | ||
48 | 48 | ||
"Aparu-pratyayarii sdntarit prapancair aprapancitarit; | "Aparu-pratyayarii sdntarit prapancair aprapancitarit; | ||
− | Nirxikutpam ondndrtham elat tatrvasya laksnnam | + | Nirxikutpam ondndrtham elat tatrvasya laksnnam" MK. XVI1I.9. |
49 | 49 | ||
− | “Sunyatd. tat hold, bhtitakofi. dharmadliatur iryddi parydvafi “ BCAP p. 171. Sec P.L. Vaidya, ed., | + | “Sunyatd. tat hold, bhtitakofi. dharmadliatur iryddi parydvafi “ BCAP p. 171. Sec P.L. [[Vaidya]], ed., [[Bodhicaryavatara]] of ^dnlidcw with the Commentary Paitjika of Prajndkaramati ([[Darbhanga]]: The [[Mithila Institute]], I960). |
50 | 50 | ||
− | T.R.V. Murti, CPB, pp.245-246. | + | {{Wiki|T.R.V. Murti}}, CPB, pp.245-246. |
51 | 51 | ||
Ibid., p.217. | Ibid., p.217. | ||
Line 432: | Line 538: | ||
“ tathd coklarti Bhagavdn vajraiekhare | “ tathd coklarti Bhagavdn vajraiekhare | ||
d/dhoti) xdram asaufhyyum accehdydbhedyalakfapatitt/ | d/dhoti) xdram asaufhyyum accehdydbhedyalakfapatitt/ | ||
− | uddhi Ovoid'S to S'myotd vajram ucyate | + | uddhi Ovoid'S to S'myotd vajram [[ucyate]] " HT(S), Part 2, |
Yogaratnamdld. pp. 104-105. | Yogaratnamdld. pp. 104-105. | ||
53 | 53 | ||
Line 444: | Line 550: | ||
57 | 57 | ||
"ita smiadrasya n inti (kit kirheid cisti viScsnnarii | "ita smiadrasya n inti (kit kirheid cisti viScsnnarii | ||
− | na tundnasva sarhsdrQt kirheid asti vi&fnixtrii" MK.XXV.19. | + | na tundnasva sarhsdrQt kirheid [[asti]] vi&fnixtrii" MK.XXV.19. |
58 | 58 | ||
HT(F) 1:10:31-32. | HT(F) 1:10:31-32. | ||
Line 452: | Line 558: | ||
Ibid., p.284. | Ibid., p.284. | ||
61 | 61 | ||
− | “tat hat Ay fun gatah . | + | “tat hat Ay fun gatah .rhndn Agata. ca tatliaiva {{Wiki|cat}} |
− | anayA prajfkiyAyuktyA tatliAgato'hliiiihfyate | + | anayA prajfkiyAyuktyA tatliAgato'hliiiihfyate" HT (F) 1:5:8. |
62 | 62 | ||
HT(I;) p.4. | HT(I;) p.4. | ||
Line 461: | Line 567: | ||
HT(F) 11:4:58. | HT(F) 11:4:58. | ||
65 | 65 | ||
− | As quoted in T.R.V. Murti, CPB, p.257. | + | As quoted in {{Wiki|T.R.V. Murti}}, CPB, p.257. |
66 | 66 | ||
− | "Aprahimm asamprdptam anucchinnam asdsvaKui). aniriidtllunn anutpamuun elan | + | "Aprahimm asamprdptam anucchinnam asdsvaKui). aniriidtllunn anutpamuun elan nirvanam ucyatc." MK..XXV.3, |
67 | 67 | ||
HT(F) 11:4:75-76. | HT(F) 11:4:75-76. | ||
68 | 68 | ||
− | T.R.V. Murti, CPB, pp.270-271. | + | {{Wiki|T.R.V. Murti}}, CPB, pp.270-271. |
"kdma jmnfimi tc m ularit sa/ikalpfil kiln jtiyase: | "kdma jmnfimi tc m ularit sa/ikalpfil kiln jtiyase: | ||
na no til surika Ipayisyfinii into me na blmvisyasi" MKV. p,149:197. | na no til surika Ipayisyfinii into me na blmvisyasi" MKV. p,149:197. | ||
69 | 69 | ||
− | Asliok Kumar Chatterjec. YI, p.137. | + | Asliok [[Kumar]] Chatterjec. YI, p.137. |
70 | 70 | ||
"ajMiuuti svablifivaparijiidnarii" HT(S), Part 2, YogaratiuiiiiAlfi. p.130. | "ajMiuuti svablifivaparijiidnarii" HT(S), Part 2, YogaratiuiiiiAlfi. p.130. | ||
Line 487: | Line 593: | ||
“Sunyaui karupdbhinnam bodhicittarii iti stnpam" HT(F) 1:10:40. | “Sunyaui karupdbhinnam bodhicittarii iti stnpam" HT(F) 1:10:40. | ||
77 | 77 | ||
− | T.R.V. Murti, CPB. pp.264-265. | + | {{Wiki|T.R.V. Murti}}, CPB. pp.264-265. |
78 | 78 | ||
HT(S), Part l pp.25-26. | HT(S), Part l pp.25-26. | ||
Line 505: | Line 611: | ||
“cittasya cine sthAnAt" MSA, XVIII, 66. | “cittasya cine sthAnAt" MSA, XVIII, 66. | ||
86 | 86 | ||
− | Ashok Kumar Chalteijee, YI. p.161. | + | [[Ashok]] [[Kumar]] Chalteijee, YI. p.161. |
87 | 87 | ||
HT(F) 1:10:18. | HT(F) 1:10:18. | ||
Line 512: | Line 618: | ||
32. | 32. | ||
89 | 89 | ||
− | "stiklw m prajnA sukhopAyah sukliarii kundumjarii taltlA/ | + | "stiklw m [[prajnA]] sukhopAyah sukliarii kundumjarii taltlA/ |
sukliain hlidvah sukhtihlifivo Vujrasattvah mkhasni/ui/y/" HT (F) 11:2:32. | sukliain hlidvah sukhtihlifivo Vujrasattvah mkhasni/ui/y/" HT (F) 11:2:32. | ||
90 | 90 | ||
− | "muliauikluirupaiii vivtn/j" HT(S). Part 2.Yog( | + | "muliauikluirupaiii vivtn/j" HT(S). Part 2.Yog(irtuniiiniUi. p. 125. |
91 | 91 | ||
HT(S). Part 2, Yogarainamdld. p.104. See also HT(F), Yogaranmindld. p.6. | HT(S). Part 2, Yogarainamdld. p.104. See also HT(F), Yogaranmindld. p.6. | ||
92 | 92 | ||
− | "...Itekdrcixi nuihftkanux) vajra lit prajna ca hliainvie..." HT(F) 1:1:7. | + | "...Itekdrcixi nuihftkanux) [[vajra]] lit [[prajna]] ca hliainvie..." HT(F) 1:1:7. |
93 | 93 | ||
"Inland prujridsvabhdvena rasanopdvenasaiimliud.. ” HT(F) 1:1:15. | "Inland prujridsvabhdvena rasanopdvenasaiimliud.. ” HT(F) 1:1:15. | ||
Line 525: | Line 631: | ||
.prajlYilikdlyupdyeti..HT(F) 1:8:10. | .prajlYilikdlyupdyeti..HT(F) 1:8:10. | ||
95 | 95 | ||
− | . " | + | . "U'nwatdkorundbhinnarit boiHucittam iti sin/tain" HT(F) 1:10:40. |
96 | 96 | ||
"...ndira praj rid na copdya/i saniyaktattvdvahodluUuliir HT(F) 1:8:33. | "...ndira praj rid na copdya/i saniyaktattvdvahodluUuliir HT(F) 1:8:33. | ||
Line 539: | Line 645: | ||
HT(F) 11:4:54. | HT(F) 11:4:54. | ||
102 | 102 | ||
− | Doctrinal Cosmic Sexual Vocal Philosophical Three worlds | + | [[Doctrinal]] [[Cosmic]] {{Wiki|Sexual}} {{Wiki|Vocal}} [[Philosophical]] [[Three worlds]] |
− | Wisdom Moon Padma Ali Imagined KamadliAtu | + | [[Wisdom]] [[Moon]] [[Padma]] Ali [[Imagined]] KamadliAtu |
− | Means Sun Vajra Kali Contingent Rupadhatu | + | Means {{Wiki|Sun}} [[Vajra]] [[Kali]] Contingent [[Rupadhatu]] |
− | Union Fire Sukra Aksara Absolute Anipadhatu | + | Union [[Fire]] [[Sukra]] Aksara [[Absolute]] Anipadhatu |
103 | 103 | ||
"uptiyaril samyaksariibodhisflillianiiiri' HT(S). Part 2, Yognratiuiintlld. p. 141. | "uptiyaril samyaksariibodhisflillianiiiri' HT(S). Part 2, Yognratiuiintlld. p. 141. | ||
Line 553: | Line 659: | ||
107 | 107 | ||
HT(F) 1:10:41; 11:10:1. Sec HT(S), Part l.p.138. | HT(F) 1:10:41; 11:10:1. Sec HT(S), Part l.p.138. | ||
− | 108 | + | [[108]] |
HT(F) 11:3:12. | HT(F) 11:3:12. | ||
109 | 109 | ||
Line 596: | Line 702: | ||
HT(F) 11:7:7-13. | HT(F) 11:7:7-13. | ||
128 | 128 | ||
− | "vino kulpunayfistitvain idgadhiam na vidyate; hlinnirtliali kalpana ceti ko graliisyati buddhimtin. " C .VIII,3. | + | "vino kulpunayfistitvain idgadhiam na vidyate; hlinnirtliali [[kalpana]] ceti ko graliisyati buddhimtin. " C .VIII,3. |
129 | 129 | ||
HT(F) 11:2:46-51. | HT(F) 11:2:46-51. | ||
Line 608: | Line 714: | ||
HT(S). Pari 1, p. 139. | HT(S). Pari 1, p. 139. | ||
134 | 134 | ||
− | F.D. Lessing & Alex Wayman, Introduction to the Buddhist Tantric Systems, p.333. | + | F.D. Lessing & {{Wiki|Alex Wayman}}, Introduction to the [[Buddhist]] [[Tantric Systems]], p.333. |
135 | 135 | ||
HT(S). Part 1 p.140. | HT(S). Part 1 p.140. | ||
Line 620: | Line 726: | ||
For details see HT(T). pp.62-63. | For details see HT(T). pp.62-63. | ||
140 | 140 | ||
− | Hajime Nakamura, Indian Buddhism, p.334, fn.34. | + | [[Hajime Nakamura]], [[Indian Buddhism]], p.334, fn.34. |
141 | 141 | ||
− | E. Obcrmillcr, trans.. The History of Buddhism in India and Tibet by Btiston, p.220. | + | E. Obcrmillcr, trans.. The [[History of Buddhism in India]] and [[Tibet]] by Btiston, p.220. |
142 | 142 | ||
− | Taranatha states that Kanha. the commentator, is a contemporary of king Devapaia who reigned during the first half of the 9th century. | + | [[Taranatha]] states that [[Kanha]]. the commentator, is a contemporary of [[king]] Devapaia who reigned during the first half of the 9th century. |
143 | 143 | ||
HT(F), pp. xLiii-xLiv. | HT(F), pp. xLiii-xLiv. | ||
144 | 144 | ||
− | HT($). Part 1 pp.14-15. Dharmaklrti wrote Hcvajramahdtantrasya pa/ljiktinctra-vibha/igandma and Vajragarbha wrote Hcvajrapinddrtliatikfl. | + | HT($). Part 1 pp.14-15. [[Dharmaklrti]] wrote Hcvajramahdtantrasya pa/ljiktinctra-vibha/igandma and [[Vajragarbha]] wrote Hcvajrapinddrtliatikfl. |
145 | 145 | ||
− | See Ram Shankar Tripathi and Thakur Sain Negi, eds. Hevajrataniram with Muktdvalf Patljikd of Mahdpap{titdcdrya Ratndkarasdnti. Sncllgrove refers to Ratn3karasAnti’s Muktdraltas ' Muktikdvati'. See HT(S). Part 1, p.xiii. | + | See [[Ram Shankar Tripathi]] and Thakur Sain Negi, eds. Hevajrataniram with Muktdvalf Patljikd of Mahdpap{titdcdrya Ratndkarasdnti. Sncllgrove refers to Ratn3karasAnti’s Muktdraltas ' Muktikdvati'. See HT(S). Part 1, p.xiii. |
146 | 146 | ||
− | Hajinic Nakamura, Indian Buddhism, p.335. | + | Hajinic [[Nakamura]], [[Indian Buddhism]], p.335. |
147 | 147 | ||
See HT(T). pp.63-65. | See HT(T). pp.63-65. | ||
148 | 148 | ||
− | Panchen Sonam Dragpa, Owrview of Buddhist Tantra (English Translation by Martin J. Boord & Losang Norbu Tsonawa) (Dharamsala: Library of Tibetan Works and Archives, 1996), p.50. | + | [[Panchen Sonam Dragpa]], Owrview of [[Buddhist Tantra]] (English Translation by Martin J. Boord & [[Losang Norbu Tsonawa]]) ({{Wiki|Dharamsala}}: {{Wiki|Library of Tibetan Works and Archives}}, 1996), p.50. |
149 | 149 | ||
− | A. K. Warder. Indian Buddhism, p.495. | + | A. K. Warder. [[Indian Buddhism]], p.495. |
150 | 150 | ||
− | Hajime Nakamura, Indian Buddhism, p.333. | + | [[Hajime Nakamura]], [[Indian Buddhism]], p.333. |
151 | 151 | ||
− | S. Bagclu. cd.. Guhyasamdja Tantra, XVIII:37. | + | S. Bagclu. cd.. Guhyasamdja [[Tantra]], XVIII:37. |
152 | 152 | ||
− | A. K. Warder. Indian Buddhism, p.495. | + | A. K. Warder. [[Indian Buddhism]], p.495. |
153 | 153 | ||
Ibid., p.495. | Ibid., p.495. | ||
154 | 154 | ||
− | George N'. Roerich. The Blue Annals. p.35S. | + | George N'. [[Roerich]]. The [[Blue Annals]]. p.35S. |
155 | 155 | ||
− | Hajime Nakamura, Indian Buddhism, p.333. | + | [[Hajime Nakamura]], [[Indian Buddhism]], p.333. |
156 | 156 | ||
− | A. K.. Warder. Indian Buddhism, p.496. | + | A. K.. Warder. [[Indian Buddhism]], p.496. |
157 | 157 | ||
− | Hajime Nakamura, Indian Buddhism, p.333. | + | [[Hajime Nakamura]], [[Indian Buddhism]], p.333. |
158 | 158 | ||
HT(S). Pan 1 p.39. | HT(S). Pan 1 p.39. | ||
159 | 159 | ||
− | A.K. Warder. Indian Buddhism, p.504. | + | [[A.K. Warder]]. [[Indian Buddhism]], p.504. |
160 | 160 | ||
HT(F) 11:8:10-11- | HT(F) 11:8:10-11- | ||
161 | 161 | ||
− | Shashi Bluisan Dasgupta, (Book review) “The Hevajra Tantra: A Critical Study by D.L. Sncllgrove”, p.251. | + | Shashi Bluisan [[Dasgupta]], ([[Book]] review) “The [[Hevajra Tantra]]: A Critical Study by D.L. Sncllgrove”, p.251. |
162 | 162 | ||
HT(F) 1:1:8-9. | HT(F) 1:1:8-9. | ||
Line 670: | Line 776: | ||
HT(S), Part 1 p.10. | HT(S), Part 1 p.10. | ||
165 | 165 | ||
− | Ganma C.C. Chang, trans., The Hundred Thousand Songs of Milarepa, (New York: University Books, 1962) vol.l., p.2. | + | Ganma C.C. [[Chang]], trans., The [[Hundred Thousand Songs of Milarepa]], ([[New York]]: {{Wiki|University}} [[Books]], 1962) vol.l., p.2. |
</poem> | </poem> | ||
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+ | |||
+ | {{R}} | ||
+ | [[Category:Hevajra Tantra]] | ||
+ | [[Category:Vajrayana]] | ||
+ | [[Category:Chinese Buddhism]] |
Latest revision as of 10:08, 2 April 2023
THE HEVAJRA TANTRA
The only reliable source of Mahayana Buddhist literature is the Tibetan Canon of which we have two editions: the Narthang edition and the Derge edition. The Tibetan Canon consists of two parts, the Kanjur (Tib. bKoli -hgvur) meaning ‘Translation of the word’ and the Tenjur2 (Tib. bsTan-hgyur) meaning ‘Translation of the Treatises’ Twenty-two volumes of the Kanjur arc tantras and eighty-six volumes of Tenjur are commentaries on tantras. Among the vast volume of tantric literature, the Hevajra Tantra stands out as a specimen of Vajrayanic theory and praxis. It is probably the most prominent yoginl-
1 The Kanjur consists of a total of hundred volumes: Thirteen volumes of monastic rules (Vinaya) and associated material; twenty-one volumes concerning the doctrine of the ‘perfection of wisdom’ (Prajnaparamita) forty-four volumes of MahdyOna sutras extolling the merits of the Buddhas and the bodhisattvas, and lastly twenty-two volumes of Tantras. HT(S), Pan I.
2 The Tenjur comprises of works by individual Indian masters. Hence they are not treated as buddhavacana. They arc classified into two large sections. The first section consists of 137 volumes of commentaries on the sutras (mDo-bgrel). The second section consists of eighty-six volumes of commentaries on the tantras (rCyud-Jigrel). The bulk of the works of the mDo-Itgiel was produced between the second and the eighth centuries A.D., while the works belonging to the rGyud-frgrel were composed between the seventh and the twelfth centuries. This shows that the latter period of Buddhist literary production focused its attention exclusively on the tantras. Ibid.,
tantra belonging to the Anuttarayoga class of Buddhist tantras. It was one of the principal tantric cycles introduced into Tibet during the post-persecution era, i.e., the later part of the tenth century A.D. In this chapter, we shall take a closer look at this unique tantric treatise.
1. The Title
The title ‘Hevajra' (Tib. dGyes-Pa-rDor-rJe) is composed of two syllables 'he' signifying karitnd (i/?ava/compassion) and vajra’ signifying prajift f/wwj/wisdom). In answer to Vajragarbha’s query, “what is intended by the composite name Hevajra? What is proclaimed by the sound he, and what by vajra?"1 Bhagavan answered that 2he’ symbolised great compassion2 (mahakaruna), and 'vajra symbolised
Wisdom (prajna). The term ‘Hevajra’ indicates the ultimate reality, which is the fusion of .unyata and karn/ta. Muktdvalt states that mahakaruna, with sarvadhannafunyata as its content, is Hevajra/’ The title also indicates the method that this tantra employs to attain its goal, which is one of Wisdom and Means (praj nopayatmakam).
The method consists in uniting prajna and karnna. and this union of voidness and compassion results in bodhicitta.6 Prajna (voidness) is of the nature of the female deity and karnna (compassion) is of the nature of the male deity. The goal of tantric realisation (bodhicitta) is iconographically depicted in the sexual union of the two deities. In the actual tantric praxis the yogi becomes the male deity (Hevajra) and the vogini is the female deity (Nairatmya) and the realisation is attained through their physical union. Thus the title itself indicates the basic view of the praxis found in the Hevajra Tantra and all other principal root tantras.
The term 1 Hevajra' taken as a whole, is the name of the principal deity of the Hevajra sadhana. The principal deity in the Hevajra mandala is Heruka. There is no real distinction between Heruka and Hevajra. Heruka is worshipped singly or in union (Tib. yabyunr, Chi. yinyung) with his prajna. When he is in yabyum (union) he is generally known as Hevajra.7 By being in union with his prajrta (Vajravarahi/blairdtmyd) he embodies in himself the method of this non-dual tantra.
As regards the term ‘tantra’ the Yogaratnamala says, that it is a treatise consisting of three facets, namely the Source Facet (hetu-tantra), the Fruit Facet {phala-tantra) and the Means Facet (updya-tantra).8 The Source (beta) consists of the beings who belong to the Vajra family. In the [[Hevajra
Tantra]], the members of the Vajra are the characters in the drama of the Buddha (buddhanataka). Their dialogue is the vehicle through which the nature of and the means to the enlightened state of the Buddhas are revealed. The Fruit (phala) is the perfected Hevajra, that is, Vajradhara in the form of Hevajra.
The Means (updya) are the methods of practice which are described in the Hevajra Tantra}1 Thus the title of the text indicates the theory and praxis of Vajrayana. The theory consists of the notions of sunyata and karund and the production of bodhicitta (bodhicittapada). The praxis comprises of the visualisation of the deities of the Hevajra mandala and the sadhana prescribed in the text for the generation of bodhicitta (enlightened consciousness). The principal deity, the method, as well as the treatise itself are known by the same name, Hevajra.
2. Date and Authorship
Assigning precise dates to the tantras is a near impossible task, because tantras were in circulation through oral tradition long before they began to appear in writing. Snellgrove states:
It is never possible to date these works with any precision just because they usually have no date, but have developed gradually through several generations of followers within one particular group, for whom they first become authoritative, authoritative in the sense that the pupil lcams them from the mouth of his master, and in this way they become the buddha-word...
However, on the basis of historical evidences supplied by Taranatha and Bu-sTon, traditions surrounding the Eighty-four Mahasiddhas. as well as the textual evidences from commentaries written on the Hevajra Tantra. Snellgrove comes to the conclusion that the Hevajra Tantra in its present form was available towards the end of the eighth century. Fanow and Menon too share almost the same opinion that it was composed between the eighth and the ninth century A.D., somewhere in the region of modem day Bengal, Orissa, or Bihar.
As regards authorship, it is believed that Buddha in the form of Vajradhara is the real author of the tantra and the human authors only gave circulation to it. This is indicated by the phrase in the first verse of the tantra itself, “evarii maya srutam" (“thus have I heard").10 There is general consensus among scholars as to who brought this tantra to light. Snellgrove states that Saroruha and Kampala (also called Lva-va-pa brought this tantra to light. His assertion is based on what Taranatha himself has stated in his History of Buddhism in India, “After this, the two acaryas Lva-va-pa and Saroruha brought the Hevajra-tantra.
Authorship in this context should not be taken literally, as it is possible for a tantra to have existed through oral tradition prior to the author himself, to whom it is attributed in later years. It is probable therefore, states Snellgrove, that Saroruha only gave circulation to an already existing text, which was probably in dialect and this accounts for the defects in scansion and rough Sanskritization.18 The profound esteem that
Saroruha had for this tantra is seen from the fact that he wrote a commentary on it as well as several short works on the Hevajra cycle (sadhana. vidhi, and stotra) which arc found in the Narthang edition of the Tenjur.2' Snellgrove believes that Kampala also wrote a commentary on the Hevajra Tantra entitled Hevajra Panjika, though it does not figure in the Tenjur
3. Text and Context
The Hevajra Tantra has Sanskrit, Tibetan, Chinese, Japanese and English versions, all of which have been published.19 20 21 The Sanskrit original of this tantra consists of 750 slokas in two parts. However, Vajragarbha, probably the first commentator on the text, states in his introduction that it is but a shorter version of the original work, which had thirty-two parts and 500,000 slokas. The Chinese translation
repeats a similar tradition, explaining that the work has two sections from an original of thirty-one. Bu-ston in his list of the lost parts of the Canon refers to a version of this tantra in 100,000 Slokas. In addition to these, Vajragarbha constantly, and Naropa occasionally, quote from yet another version. In his introduction Vajragarbha refers to a Mula-tantra of 6,000 slokas. In explaining the figurative meaning of a passage he refers to this work. In introducing his discussion of chapter seven Vajra
Garbha says, “From this short version just as it is taught one leams the obvious meaning (neyartha); the real meaning (nitartha) is to be learned from the Mula-tantra." However. Snellgrove is of the opinion that this ‘Mula-tantra' is later than the tantra itself and the early commentators, Saroruha, Kanha, Bhadrapada and Dharmakirti, as they make no mention of it. It must have been unknown to Tankadasa and Ratnakarasanti as well. Apart from Vajragarbha, Naropa is the only other commentator to quote from it. Hence Snellgrove concludes that this ‘Mula-tantra ’ must have been authored by Vajra Garbha himself
The Tibetan version of the text must have appeared in the late tenth century A.D. It was translated into Chinese in 1004 A.D. This again was translated into
Japanese by R. Kanbayashi. A critical study on this text along with its English translation was published, for the first time, by D.L. Snellgrove in two volumes in 1959.* Snellgrove has edited the text of this tantra on the basis of three extant manuscripts comparing it with the Tibetan version
of the whole text. In the second volume of the book the Tibetan version has been given side by side with the Sanskrit version to suit scholars well versed in both Sanskrit and Tibetan. He has included the text of the Yogaratnamala the principal commentary on the text, in its original Sanskrit version, to facilitate better understanding of the obscure doctrines and practices of this tantra.
There has been yet another English edition, and translation of the Hevajra Tantra by G.W, Farrow and I. Menon entitled, The Concealed Essence of the Hevajra Tantra with the Commentary Yoga Ratnamala. and published in 1992. With these two publications we now have a reliable edition of the Hevajra Tantra and its
principal commentary Yogaratnamala in Sanskrit as well as their English translations. Bhagehandra Jain ‘Bhaskar’ has brought out another edition of the text entitled Hevajra Tantra-Yoga Ratnamala along with a detailed introduction in Hindi.'1 Ram Shankar Tripathi and Thakur Sain Negi have edited Hevajra Tantra along with the Ratnakar Santi’s Commentary called Muktdvall .30 31 There are about fifty different Sanskrit manuscripts of Hevajra Tantra in various manuscript libraries of the world.
The text of the Hevajra Tantra that is available now consists of twenty-three chapters divided into two parts; part one consists of eleven and part two of twelve chapters.33 The treatise is composed of discourses that ensue between Bhagavan (Buddha as Vajradhara) and his disciple Vajragarbha. In the second part we have discourses between Bhagavan and his consort as well. These discourses convey the theory, practice, and experience of the krama, the processes of the Buddhist tantric method.
The commentaries, Yogaratnamala and Muktavali which accompany the text, explain the relevant terms and phrases of the text. An obvious problem that confronts the scholar, as S.B. Dasgupta points out, is to determine how much of the text is to be understood in its literal sense and how much in a figurative or metaphorical sense.
Having introduced the text of the Hevajra Tantra and its commentaries, a word on the context of the root treatise is in order. Unlike the sutras, the treatise does not mention the location where the Buddha is addressing Vajra garbha and the other yoginis. He enters immediately into a dialogue with a bodhisattva, Vajragarbha, and later the Yoginis too are found to join the discourse. They raise queries and the Buddha’s answers often astound them. It is stated at the beginning that the Buddha is in a state of sexual union with his ‘diamond women’. It is in this state that he explains the various processes of the tantra and the nature of Enlightened Consciousness.
The Hevajra Tantra must be viewed in the larger context of the concepts and practices from various religions and social contexts that are found in Vajrayana. Ascetic yoga tradition, rituals of tribal shamans, the fertility and passage rites, the rites of initiation into manhood, the rites of coronation of tribal chieftains, ancestor worship, the worship of temple deities and those of the family and the circuits of pilgrimage, set the stage for the practice of this sadhana.
Monastic ideals of Hinayana and Mahayana also find their way into this tantra. Views and methods found in the Guhyasamaja Tantra and the San’at Tathagata-tattvasamgraha have deeply influenced the formation of this treatise. Hevajra, the principal deity is similar to the Krodharaja of the Manjufrimulakalpa and other fierce divinities like Rudra, Bhairava and £iva. Heruka is often used as a
synonym for Siva. The Yogaratnamala and Muktavail reveal the influence of the traditions of Abhidharma as well as those of Mahayana schools, particularly Madhyamika and Yogacara-vijnanavada. The text and its commentaries should be viewed in the literary context of Chandrakirti’s Madhyamavathi, and the works of Nagarjuna and Vasubandhu.
4. Language and Literary Style
The Hevajra Tantra is a fine example of tantric language and compositional style. The language is inferior Sanskrit with tinges of the vernacular as well. There is a couplet in the Apabliramia dialect describing the characteristic of the Innate.37 38 Other passage in
the vernacular can be found elsewhere in the text. The use of the vernacular as against the Sanskrit literary tradition of orthodox brahmins is in tune with the spirit of rebellion championed by the medieval poets of Northern India. Defects of language that plague all tantras are found in this tantra as well. Grammatical errors are numerous and the text shows utter disregard for scansion.
Snellgrove found more than hundred lines of the text irregular from the point of view of scansion. With regard to grammar and syntax, especially in the case of endings, there seems to be great carelessness. In his effort to get as close to the original as possible he has overlooked many of these irregularities. He writes: “We may then accept the irregularities of scansion, when it seems that they could not be otherwise, and the irregularities of
grammar, in so far as they do not render impossible the required sense." These literary defects give credence to Snellgroves view that the (antra must have existed for long in the vernacular and the authors only committed to writing what was already a well-established oral tradition. Menon is also of the same opinion that, “the tantric yoga techniques described in the Hevajra Tantra have their origins in an orally transmitted tradition, which antedates the written tradition by at least a few centuries.”
The Hevajra Tantra opens like a sutra. The literary style of both the sutras and the tantras arc similar. They exist in the form of dialogues delivered by the Buddha to congregations of disciples, bodhisattvas, or divinities in various heavens. The Buddha’s answers to the questions raised by the congregation often astound his hearers and they drop down senseless. These pronouncements arc often
disorderly, stated authoritatively without any attempt to demonstrate their veracity. There are sudden interruptions and long digressions. The text exhibits a crude and disjointed st^le, and logical construction is conspicuous by its absence. An analysis of the text reveals a structure similar to the structure of the method of discourse employed by the Buddha as discussed earlier. The Yogaratnamala is written in the parijika style. This is a type of commentarial style where words or phrases from successive units of the root treatise are taken and commented on.
Like other Buddhist tantras the Hevajra Tantra begins with the nidana vakyam, the fundamental statement - 'evarii maya srutam ’ This fundamental statement embodies within itself, in a cryptic manner, the upaya (the mode of practice), and the ultimate experience, which are elaborated in the successive chapters.45 46 There is frequent employment of sandhydb/idsa. which shields the
true meaning of the text from the uninitiated and renders it an esoteric aura. From a practical point of view, it enables the writer to economise on the repetition of details regarding concepts and practices found within the treatise. Complex notions have been compressed into certain key names, words, or phrases." The text employs a picturesque language, rich in symbolism and graphic in details. An understanding of the tantric symbols and their nuances is a must if one wants to understand the tantric vision behind the tantric ‘visibles’.
5. Thematic Analysis of the Text
Snellgrove has appended a resume of contents to Part 1 of The Hevajra Tantra: A critical study; but it does not suffice to give us a clear and logical exposition of the theory and praxis associated with the Hevajra sadhana. Theoretical notions and practical guidelines lie scattered throughout the text. Hence we need to cull out and systematise them into the theory and praxis of the tantra. Here we have made an
attempt to read into the text and establish a possible framework of theory and praxis. There is no attempt to accommodate every single line of the text into this framework, but only an attempt to show that there is a clear network of ideas, of a theoretical and practical nature, informing this tantra. The thematic analysis of the text has been brought under four principal headings: the Mahayana Foundations, the Theoretical Assumptions of Tantrism, the Tantric Means, and the Processes towards Buddhahood. These themes will have only a brief mention here, since they will be taken up in greater detail in the subsequent chapters.
5.1 The Mahayana Foundations
An analysis of the text reveals that the theoretical foundations of the text are Mahayanic. As we shall presently discover, the core concepts of Madhyamika and Yogacara lie scattered throughout the text. These have been collectively referred to as the 1 Mahayana Foundations’
The Madhyamika intuition of tathata is at the core of the philosophical foundations of this tantra. Snellgrove writes:
Now the basic philosophical position of the tantras is Madhyamika. It asserts the fundamental unity of nirvana and sansara, of mystical and sensual experiences, and it regards all means as relative to the needs of the practiser...the process is checked by the conservative tendencies represented by the Yogdcaras, and the whole movement remains essentially Buddhist after all, as subsequent developments show.
The Real (tattva) according to Madhyamika is one, uniform, undifferentiated nature. It is transcendent to thought as non-relative, non-determinate, quiescent, non-discursive, non-dual. The Real is called variously as tathata. bhtitakofi. dharmald, dharmadhatu and sunyata.48 49
Tathata is the ultimate unutterable experience in which the real and the intuition of it are no different (advaya).. It does not admit of differentiation and degrees. Tathata is not the result of accumulation of knowledge but the result of purification of the intellect, which arouses intuition {prajna).
The Vajrayana equivalent of tathata is vajra. The Yoga Ratnamala quotes Vajrasekhara. in which Bhagavan equates sunyata with vajra when he says that, the void (Sunyata). which is the firm essence, indestructible, undepletable, indivisible, and which could not be consumed is called vajra.
The first verse in chapter five of the Hevajra Tantra reverberates the same Madhyamika insight that the Real is devoid of constructive imagination (sarvakalpanak-sayarOpam) and it is non-dual {advaya). Hevajra Tantra is in perfect agreement with the Yogacara view as well, that the absolute is a non-dual consciousness and that the subject-object duality does not pertain to it. Hevajra Tantra states that
there is no duality in the Real (grahya-grdhakabhava). “By their very nature, there is neither form nor the one who sees, neither sound nor listener, neither smell nor the one who smells, neither taste nor the one who tastes, neither touch nor the one who touches and there is neither mind nor thought.”
In terms of the Real or the True Principle (tattva), smell, sound, form, mind etc. do not exist.54 55 56 57 Everything such as, the six senses, the Aggregate of the Five Components of Phenomenal Awareness, mantra, deity, is an aspect of the undifferentiated nature, or ‘thusness’ (tathata).*' It is due to ignorance that things, which are essentially non-existent, appear as though they
actually exist outside one’s consciousness. Due to ignorance again, all things appear to be in bondage, but in truth all things are ‘released’. These passages of the text echo the ultimate identity of nirvana and sansara as taught by the Madhyamika. The text upholds the unique Vajrayana insight that the Real is Innate (sahaja) and is of the nature of Great Bliss (mahasukha).
5.1.2 The Absolute as Tathagata
Tathata and Tathagata are not two separate entities. If the former is considered as prajna or sunyata, the latter may be considered as characterised by the principles of both stinyatd and karund (compassion). Tathata is the impersonal Absolute, while Tathagata is the principle of mediation between the absolute and the phenomenal. All absolute systems require a mediator, and that need is fulfilled by Isvaru in Vedanta and the Tathagata in Madhyamika and Yogacara-vijnanavada. Only a being which enjoys a sort of dual
status, having one foot in phenomena and the other in the Absolute, can possibly know the Truth and reveal it to others. This serves as the raison d'etre for the concept of Tathagata, which is a metaphysical puzzle, but a theological necessity. The dual nature of the Tathagata, as one with the Absolute yet actively pursuing the welfare of all beings, supplies the philosophical basis for the theological concept of the trikaya of the Buddha.01 namely the dhannakdya, the sambhogakaya and the nirmanakaya.
The Hevajra Tantra reiterates the Madhyamika intuition of the amphibious nature of the Tathagata. It states, “The Auspicious One enters into the Thusness (tathata) and similarly returns (agata). By this kind of wise reasoning he is known as Tathagata ” In the text, Tathagata is called Bhagavan, Vajradhara, or the Auspicious One. Bhagavan refers to Vajradhara in the form of Hevajra. He is endowed with hhaga. that is, the six qualities of lordliness, abundance, grace, excellence, splendour and meaningful application of knowledge. The
text adopts the three kayas as expounded by the Mahayana tradition and associates them with the various chakras of the tantric subtle body. In addition to the three kayas envisaged by Mahayana, Vajrayana has incorporated a fourth kayo called the mahdsukhakaya (the body of Bliss). The fourth kayo is the fusion of the above three kayas, which is the state of the Tathagata (Hevajra) and it is realised through the complex Hevajra sadhana.
5.1.3 The Concept of Tathagatagarbha
The Mahayanic concept of tathagatagarbha lies at the foundation of all tantric sadhana. All beings contain within themselves the seed of enlightenment and are potential Tathagatas (tathagatagarbha). The Uttaratantra quoting the Tathagatagarbha Sutra says, “All living beings are endowed with the Essence of the Buddha."60 Madhyamika Karika states that ninana is not something gained through abandonment or achievement but is the eternal status of all sentient beings. The Mahayanic conviction is that all beings are already Buddhas. The
Hevajra Tantra reaffirms this conviction when it states, “There exists no one being who is unenlightened from the awakening to his own nature. By their very intrinsic nature, the beings in hell, ghosts, animals, gods, titans, men and even worms and so on in the dung, are eternally blissful, for they do not merely experience the pleasure of the gods and the titans." But sentient beings do not experience the enlightened state due to the jneyavaranas and kleshavaranas.
The goal of Hevajra Tantra, therefore, is not to ‘produce' Enlightenment (bodhi) but to enable the sadhaka to realise that he is already enlightened and that he is essentially of the nature of bliss.
According to Mahayana tradition, avidya prevents man from realising his enlightened nature. For the Madhyamika, avidya consists in constructive imagination (kalpana or vikalpa). The root cause of samsara is indulging in views (drsfi), and the holding of these views begets attachment and aversion leading to suffering. For the Yogacarin avidya is the objectification of consciousness
(visaya drsti), the creation of subject-object duality (grahya-grdhaka dvaya). “The Absolute consciousness is non-dual, but when infected by the illusory idea of the ‘other’, it is diversified into the subject and object. The function of avidya is the creation of this fundamental duality.
Hevajra Tantra uses terms like ajndnarii,1] and dguntakaniala to refer to the obscurations that hide the enlightened nature of beings. It states: “Truly all beings are enlightened beings but they are veiled by the accumulation of defilements. By removing this veil of defilements, all beings are enlightened beings without doubt.” These defilements (avidya) consist of two avaranas, namely
jneyavarana and klesavarana. Jneydvarana includes such drstis or vikalpas as thoughts of worthiness and unworthiness (bhagabhagavicara), likes and dislikes (i§ianist\ ikcilpa) etc.'3 The text states that men are deluded by not knowing the Real (loko muhyati vetti na tattvarii)?* In the text Bhagavan seems to adopt the Yogacara view that the defilements are due to the existence of subject object duality (grahyagrahakabhavat). Wrong views generate afflictions (klesavarana). Hence it is by the purification of these defilements that ‘thusness’ is realised.
5.1.5 The Concept of Bodhicitta
The discipline that is undertaken to attain bodhi
(Enlightenment) is called bodhicitta (generation of bodhicitta). Sunyata and karuna are the principal features of bodhicitta.76 77 Sunyata is prajna., intellectual intuition, and is identical with the Absolute. Karuna is the active principle of compassion that gives concrete expression to sunyata in phenomena. Thus bodhicitta is a unique blend of intellect and will; it becomes the foundation of all altruism. In the Mahayana tradition bodhi is realised through the practice of the Six Paramitas and the Ten Bhumis.
In Vajrayana, bodhicitta is understood to have two aspects, viz., the absolute and the relative. In its absolute aspect, bodhicitta is the supreme mystical experience and as such may be called mahasukha, which is svasa/iivedya (self-experienced) and sahaja (innate). As relative it has an erotic connotation and is equated with the life-force (semen), the essence of sariisara. This again has two forms, namely the female coefficient (rakta) and the male coefficient (siikra).
In the tantric conception of the subtle body, there are three important nadls, namely lalana, rasand and on avadhuti.' At the base of the generative organ where lalana and rasand unite and avadhuti ascends, bodhicitta exists in its relative form (sukra). At the crown of the head bodhicitta exists in its absolute condition as mahasukha, known also as the Moon.78 79 80 81 From the relative point of view, the generation of bodhicitta means the union of the sexual on
fluids of the male and the female . The female is the prajna or sunyata and the male is the upaya or karund. Thus it is through the sexual act of the yogi with the yogini that bodhicitta in its relative aspect is generated. This limited
experience strengthens the resolve of the practitioner and gives him a foretaste of the ultimate enlightened consciousness. Yogic practices enable the sadhaka to retain the relative bodhicitta at the nirmdna cakra and force it upward through the avadh utl to unite with the bodhicitta residing at the usnlsakamala or mahasukha cakra, the highest cakra. This union is again spoken of as the union of the lady with the lord, and is of the nature of Great Bliss.82 This union may be achieved also through a process of inner union of the two nadis in meditation according to the Guru’s instructions.
5.1.6 The Nature of Nirvana
All schools of Buddhism consider nin’dna to be inexpressible. As pointed out earlier it is not something to be attained. The transformation is epistemic (subjective) and not ontological (objective). What actually undergoes transformation is the attitude of the seeker. Nirvana is not a separate reality or a different state from that of sarsara. The Absolute is the only Real.83 The Absolute
is nothing but phenomena (sariisara) viewed without the distorting media of constructive imagination. According to Madhyamika the nature of nirvana is indeterminate (asariiskna). The Yogdcarin considers the state of nirvana to be the state of consciousness which is rid of subject-object duality and rests in itself.86 This ninana is of the nature of supreme bliss (mahasukha).
Hevajra Tantra employs a number of terms to signify nirvana, such as siddhi. sahaja, mahasnklia. mahamudra etc. For the Vajrayanist, the mahamudra accomplishment is zdbhedyalaksana (without distinction) and asiddha (unachieved).87 It is. as the Yogdcarin views, a state where consciousness rests in itself and does not create, and it is the state of supreme delight.88 Hevajra Tantra highlights the bliss aspect of nirvana throughout.89 Yogaratnamala states that the absolute (vivrtiti) is of the nature of bliss (mahasukharuparii).
5.2 Theoretical Assumptions of Tantrism
A thematic analysis of the Hevajra Tantra reveals the presence of certain specifically tantric insights as well, which gives credence to the view that the tantric theory is a fusion of Mahayanic philosophical tradition and tantric assumptions.
5.2.1 The Bi-polar Nature of the Non-dual Reality
The tantric vision of the Absolute is that it is a conjunctio oppositorum. There is an in-built and inseparable bipolarity within the non-dual Absolute, which is expressed as positive-negative, active-passive, male-female etc. To signify this polarity the Hevajra Tantra employs such compound nouns as sunyata-kamna, prajna-upaya, yogi-vogini. laluna-rasana, ali-kali etc.
The inner polarity of the non-dual Absolute is implied by the very name Hevajra who is Vajradhara. Yogurainamcila. asserts that Vajradhara is the Supreme Non-duality (vajradharahhattdrakarii parainadaivatain)91. The text explains that the name Hevajra is composed of two syllables 'he' signifying mahakaruna. and ‘vajra’ meaning prajna,92 Kanina is also called updya (krpopaya) and the polarity is also
expressed as prajnopdya (wisdom and means). Prajrid and upava arc associated with the two nadis Inland and rasanaAgain, prajna and upava are related to the vowel (ali) and consonant (kali).* The text also employs other names like Canddli and Vajrasattva, which imply the bi-polar nature of the Absolute.
5.2.2 The Absolute as Union of Polarities
Vajrayana presents the Absolute as the unity (yuganaddha) of polarities. This is portrayed iconographically in the union of Hevajra and Nairatmya. Nairatmya represents sunyata and Hevajra embodies karund. The text declares that bodhicitta is the mingling of sunyata and karund. However there is no distinction in the Absolute. It is non-dual (advaya); It is devoid of all constructive
imagination (sanasanikalpavarjita); It is devoid of subject-object duality (grdliya-grdhaka varjita). The text clearly indicates that in the Absolute there is no distinction such as prajna-upaya or sunyatd-karund. “By the complete awakening of the True Principle there is neither Wisdom nor Means. It is characterised as Innate Joy (sahujanandam) or Great Bliss (nuihdsukha). It is inexpressible but directly experienced (svasaiiwedyarii muhat sukham) within one’s own body.
5.2.3 The Body as the Sphere of Realisation
While the Mahayana tradition gives importance to the intellect and finally to Intuition in the realisation of the Absolute. Vajrayana highlights the role of the body within which alone the Absolute is experienced as bliss (dehabhave kutah saukhyarii). The text states that truth resides within the body (deltas(ham ca ntahajnanarii).[W) The process toward the realisation of the absolute as bliss involves several bodily practices (kava sadhana). Vajrayana praxis involves both the gross body, and the subtle body constituted of chakras and nadis.
In Vajrayana the human body is considered as the microcosm. Every aspect of the universe is identified with the various parts of the gross or the subtle body. The elements that constitute the world are related to the four chakras. The five skandhas which form the universe, arc reduced to three, namely the Body, Speech and Mind and these are related to the three nadis Inland, rasand and avadhutl The plthas arc located within the body. The body is the nikaya (the assembly of the bhikkhus), and the womb is the viltdra (monastery). The three kayas of the Tathagata arc located in the chakras of the subtle body.101 Thus, the body is conceived as a microcosm, which houses every aspect of the cosmos, the macrocosm.
5.2.5 Homologous Vision of Existence
The term ‘homologous’ means ‘having a pattern or correspondence’ Vajrayana views all aspects of existence as ‘corresponding’ with everything else. The text betrays a preoccupation with finding a series of such ‘correspondences' We have three-fold, four-fold, five-fold and sometimes six-fold ‘co-rcspondcnccs’ For example, we have a three-fold ‘co-rcspondencc’ between various aspects as shown in the table below.102 Distinctions and divisions found in sarin pi can be overcome by viewing everything as ‘corresponding’. The yogi is trained to sec all things as related and finally to realise that all distinctions as well as relations are false.
5.3 The Tantric Means
Though tantra is built on the theoretical framework of Mahayana, and of certain tantric assumptions, in its praxis it differs from the Way of the Paramitas (Paramitayana) advocated by the Mahayanists. The term ‘Means’ here signifies the instructions upon the methods of practice which lead the sadhaka to realisation.103 The Means prescribed by the Mahayanists comprise of the practice of the Six Paramitas and the Ten Bhumis. The Vajrayanists proposed a different set of Means for the generation of bodhicitta. The Means suggested by the
Hevajra Tantra are, Sarinara (the Concealed Essence), Abhiseka (the Consecration), Sandhyabhdsa (Tantric Code Language), dnanda (Joys), Ksana (Moments). Carya (Applications of the Vow) and Bhojanu (Feast).104 The Means revealed in the Hevajra Tantra are collectively called the ‘Fundamentals of All Tantras’. We shall now briefly comment on each of these Means.
5.3.1 Samvara
Sarimtra is called the ‘Concealed Essence’ as it is concealed in the body and because it is the choicest of essences. Sarinara may be understood in its absolute and relative aspects. In its absolute sense, it is the Innate Enlightened Consciousness. In the relative sense, it is the various concealed essences (male and female sexual fluids) used in the tantric yoga method. The male and the female procreative essence of our progenitors responsible for our psycho-physical existence is at the basis of the concept of
concealed essences. The Innate, as we have seen above, is the fusion of sunyata and koruna. The limited aspect of this Innate is represented by the procreative essence of the male and the female, the semen and the ovum. It is a firm Vajrayana belief that the union of the procreative essences permits the co-mingling of the sacred (the absolute unlimited enlightened consciousness) and the profane (the
procreative essences) and enables it to co-exist until the dissolution of the body.'06 The procreative essences are responsible for the body and the mind, which continually obscures and conceals the Enlightened Consciousness, the divine Innate. “The task of the,yog/ is to become aware of, and directly experience the Enlightened Consciousness. This task is achieved by utilising the breath, the energy of the limited Enlightened Consciousness, the libido and the reflections of our progenitors’ procreative essences, the causal concealed essences, hidden in the body.”
Sarinara has the meaning of bond or union. It indicates a mystic union of all forms, of elements, and of the two (male and female) procreative coefficients. In other words, it is the union of the microcosm and the i us macrocosm.
5.3.2 Abhiseka
Abhis eka literally means ‘purification’ by sprinkling.10’ In the earlier tantric period, the time of Manjusrlmfilakalpa and the Saruiiaihagalatattvasariigraha. it meant a rite of initiation by which the sadhuka was introduced into the mystic significance of the mundeda. The term may more accurately be translated as ‘consecration’ Consecrations arc four-fold: the Master (iacary'a), the Secret (guhya) the Wisdom (prajna) and the Fourth (aiturdiam). The type of consecration administered to a disciple depends on his worthiness or disposition
(sensibility). Yoga Ratnamala speaks of four types of practitioners who are of mild, medium, strong and the strongest sensibilities. These will be explained in detail in the subsequent chapters. The Master Consecration is conferred on disciples of weak sensibility.'
It is conferred in order to make the candidate worthy to listen, reflect, and meditate upon the Hevajra and other Yogini tantras. The Master administers this Consecration by entering into sexual union with the Wisdom consort presented to him by the disciple.
The Secret Consecration is conferred on disciples of medium sensibility. It is administered by dropping the resultant sexual fluid, of the union of the Master and the Wisdom consort, into the mouth of the disciple. It is called secret because it cannot be explained to the yogi in terms of phenomenal concepts.
The Wisdom Consecration is conferred on candidates of strong sensibility. At this consecration, the Guru, having worshipped the Wisdom consort, offers her to the disciple saying, great being, take this consort who will give you bliss.”"
The Fourth Consecration is experienced with an external consort, in accordance with the Guru’s instructions. This consecration is given only to candidates of extremely strong sensibility. The Guru instructs the disciple saying, bearer of the Vajra, perform the Union’."' The yogi then performs the Union with his yogini. By this consecration the candidate attains the realisation of the True Principle.
5.3.3 Sandhyabbasa
In the composite word sandhyabbasa the term ‘sandhi' means ‘the meaning agreed upon’ Hence the term refers to that mode of communication which has an agreed prime intent. Words belonging to this class are to be treated as code language and should not be understood in their literal sense. 115 Sandhyabbasa as Means is employed to communicate various elements of tantric praxis. It is considered the great [[Wikipedia:Convention
(norm)|conventional]] mode of communication among the yoginis. which arc not known to sravakas and others, and arc not revealed in the other tantras of Kriya. Cana. Yoga and Anuttarayoga Bhagavan enumerates and explains the tantric code language that is commonly used.lls The vogf is enjoined to use this wonderful language (sandhyahhasarii mahadhhutam) in communicating with the followers of the Hevajra sadhana, lest severe afflictions befall him.110
5.3.4 Ananda
The Hevajra Tantra teaches that the four stages of consecration give knowledge of the four joys (ananda). This knowledge of the four joys is known in the four consecrations by marking the four ksanas, the four Moments. The four Joys are, the Ordinary joy (ananda), the Refined joy (paramananda) the joy of Cessation (viramananda) and the Innate joy (sahajananda). From the Ordinary joy there is some bliss; from the Refined joy there is even more; from the joy of Cessation there is the passionless joy; the joy of the Innate is considered the culmination of all joys. Yogarainamald explains that the first three joys are of the phenomenal realm,121'- and they do not bring about release.122 As regards the relation between the first three joys and the Innate joy the Yogoralnanidla states.
The absolute Innate Bliss is the cause of the relative bliss, the relative Bliss being a limited aspect of the absolute Innate Bliss. Therefore confidence is attained by means of the relative bliss which is limited aspect, similar in nature to the primary cause, the absolute innate Bliss.
The Yoga Ratnamala teaches that the worldly joys are not to be spumed because they are the means, which enable the achievement of the goal, the Great Bliss.
5.3.5 Ksana
The Ksanas are the various moments or stages in the process of realisation. The four Moments are: the Diverse (vicitru), the Ripening (vipaka) the Dissolving (vimarda) and the Signless (vilaksum). The Diverse moment is so called because it consists of a variety, embracing, kissing and so on. The Ripening moment is the reverse of the Diverse moment. It is the enjoyment of the blissful knowledge. The Dissolving moment is said to be the reflective thought, T have experienced bliss’. The Signless is other than these three and is free from passion and the absence of passion; that is, it is devoid of the phenomenal existence and the Release.
5.3.6 Caiya
The Curya is the Application of the Vow according to the instructions of the Guru and the Buddhas. This is given so that the stages of the consecration can be realised and stabilised. Enlightenment is said to be quickly obtained by the Application of the Vow. For the disciple of mild sensibility the Differentiated Vow is prescribed. The candidate of medium sensibility is given the Undifferentiated Vow and to those of strong sensibility, the Extremely Undifferentiated Vow. The text does not mention any vow for those of the strongest sensibility. At their Fourth Consecration the application of the vow is realised through the Mahamudra.
5.3.7 Bhojana
The feast (bhojana) associated with the gathering of the Circle of Initiates is described in chapter seven of the second part of the Hevajra Tantra. The feast is to be offered in a crematory or a mountain cave or deserted town or a lonely place. The scats arc made of corpses or rags from the crematory or tiger-skins. The participants partake of the sacraments consisting of meat of cows, dogs, elephants, horses, and men. The disciple should give the Gum a skull-cup filled with liquor. It should be given with the left hand and received also with the left hand. * This feast is considered the Differentiated Application of the Vow, which is aimed at making the sailhaka shed his conventional mind-set such as, worthy-unworthy, edible-inedible. etc.
5.4 The Process Towards Buddhahood
It has been pointed out earlier that all beings are intrinsically enlightened but on account of defilements they appear to be in bondage. The tantric praxis is aimed at removing the apparent defilements, which arise from nothing other than a false view of existence.128 Hence the training consists in learning to conceive of existence in the light of its non-existence. In this way the sadhaka realises automatically the true Innate nature (scihcija). In order to attain this goal, tantra employs existence itself as the means (iipaya).
The first step is to create mentally an idealised representation of existence (utpatti krama); the second, is to realise the dream-like nature of its apparent diversity and perceive its underlying unity (sanipannakraina).131 The doctrinal instructions of the Adamantine One (Vajradhara) are based on these two kramas (processes), namely, the process of Generation (utpattikrama), and the process of Completion (utpannukraina/sathpannakrama). These processes will be elucidated in greater detail in the sixth chapter.
5.4.1 The Process of Generation
In the Hevajra Tantra the process of Generation consists in the manifestation of the form of the deities by the transformation of the Moon, the Symbol and the Seed-syllable, and so on, in a stabilised meditative state. During the meditative process the numerous deities of the ma tidal a arc visualised. The divinities of the mandala are nothing but idealisation of existence produced by thought-creation (blidvana).'3A It is called Generation because this process involves the generation of “figments by ideation or constructs by the cognition (buddhi)”.
5.4.2 The Process of Completion
In the process of Completion, the yogin considers himself as the centre of the process, and drawing the forms he has visualised into his own heart, realises the essential identity with the central, all-comprehending, divinity. This involves the purification of all phenomenal things and the realisation of the voidness of all natures. The process of Completion is the attainment of the intrinsic nature itself by the application of the True Principle.137 The essential aspect of the process of Completion is the attainment of the state of unity through the unification of Wisdom and Means.
The Hevajra Tantra has several commentaries. Ram Shankar Tripathi in his edition of the Hevajra Tantra with Muktavall of Mahapanditacarya Ratnakarasanti,
enumerates fourteen commentaries in all. Nakamura claims that the earliest commentary on the Hevajra is the $atsahasrika Hevajratantratika by Dasabhumlsvara Vajragarbha. Bu-ston speaks of a commentary on Hevajra Tantra by Vajragarbha entitled Hevajra-pinddrtha-tikd.u It is not clear whether both the titles refer to the same commentary.
The most important commentary on the Hevajra Tantra is Yogaratnamald, the commentary by Krsna or Kanha. It is also known as Hevajra Panjika on account of its compositional style called panjika. Krsnacarya’s commentary reveals the influence of Abhidharma and the Mahayana traditions, as well as tantric precepts that are found in the Guhyasamaja Tantra. especially the direct experience of the Innate and the Great Bliss, which is attained in the Mahamudra Accomplishment. The Yoga Ratnamala offers an authentic insight into the radical bio-
genetic and psychological views of the Yogi tradition of Vajrayana. It makes constant effort to relate the tantric theory and praxis with Mahayanic speculation, and sheds light on the sophisticated and controversial tantric methods practised and perfected over the centuries. The commentary can be better understood in the light of Chandrakirti’s Madhyamakavatara and the treatises of Nagarjuna and Vasubandhu.
Bhadrapada is believed to have written another commentary on the Hevajra Tantra entitled, Srihcvajravyakhyavivarana, which is found in the Nartliang edition. Naropa, the disciple of Tilopa, wrote Vajrapddasdrasanigrahapanjikd and attempted to associate Hevajra Tantra with the Tibetan line of the Ku-gyu-pas. Tankadasa, a monk of Nalanda, too is believed to have written a commentary on this tantra entitled Hevajra tantra rdjatika-suvifttddha-sariipufanama. Two other commentators of importance, who arc not part of the list of Mahasiddhas, are Dharmakirti and Vajragarbha. Saroruha is believed to have written a commentary entitled Hevajra tantra panjikd Padmin mama. Ratnakar Santi’s
Muktavali is another commentary on the Hevajra Tantra.The Hevajra pinddrthaprakdsa by Santigupta (twelfth century) is actually a work of Sahajayana. but in the first half of the work he explains verses of the Hevajra Tantra.
There are over fifty associated and supplementary texts belonging to the Hevajra Tantra class, which explain the mandala, sadhana, vidhi, homa, puja and abhiseka of the Hevajra Tantra. The existence of these texts is known from references to them in Tibetan works on Vajrayana. The Union Tantra and the Vajrapanjara Tantra are two important associated works on the Hevajra Tantra. The Union Tantra is
considered an explanatory tantra of Hevajra Tantra. It explains the processes of Generation and Completion. The Vajrapanjara Tantra is an exegetical work on the Hevajra Tantra.148 The large number of commentaries and associated works demonstrates the high esteem, which the Hevajra Tantra enjoyed among the Vajrayanists.
7. The Hevajra Tantra and other Major Tantras
The Hevajra Tantra does not exist in isolation in the gamut of Buddhist tantric literature. We can have a deeper understanding and appreciation of the text when it is viewed in the context of other major tantric texts. The Hevajra Tantra seems to be a point of arrival and departure in the development of tantric theory and praxis.
The two important tantric sutras, Mahavairocana sutra, and Vajrasekhara sutra or Surwilathaga-tatattvasamgraha emphasised consecration and postures for meditation. The Hevajra Tantra must have been influenced by the sophisticated praxis developed by these sutras to wean the sadhaka away from external forms of ritual to inner realisation.
The Guhyasamaja Tantra marks a step ahead in the development of tantric theory and praxis. It is in this tantra that wc have for the first time, the conception of the five Dhyani Buddhas and the five female deities.150 It defines bodhicitta as the unity of voidness and compassion, as beginningless and endless, as quiescent and bereft of the notion of being and non-being. The tenn ‘diamond’ (vajra) is used to refer to the ultimate non-dual reality. This non-dual reality is devoid of
every kind of duality, of male and female, of wife and mother, of passion and detachment, of proper and improper food etc.155 In the field of sadhana, Guhyasamaja introduced the specialised meditation technique of visualisation. The Hevajra Tantra probably owes to Guhyasamaja its conception of vajra, its understanding of the Dhyani Buddhas and their Wisdom Consorts, its theory of bodhicitta and its praxis of visualisation. The Blue Annuls opines that, “the Hevajra Tantra must have been expounded as an introduction to the Guhyasamaja." "
The Hevajra Tantra has inherited from Manjushri Mula Kalpa a great deal of information on magic rites and rituals, mantras, mudras. mandalas. symbols, and instructions on painting. The emphasis given in Manjushri Mula Kalpa on ritual over meditation has found an echo in the pages of the Hevajra Tantra.
The Cakrasamvara and the other texts of the sannara group of Buddhist tantric literature introduced the symbol of sexual union to represent Bliss, the Ultimate Reality. The central deity is Vajrasattva. also called Heruka or Sarhvara. In this sadhana, meditation involves imagining oneself to be Heruka in union with his consort Vajravarahi. The Sa/inarodaya Tantra is
noted for its elaborate treatment of chakras and nadis in its thirty-first chapter. The Samputodhbhava Tantra sanctions scxo-yogic practices, and even incest as part of its sadhana. The erotic symbolism and the sexo-yogic praxis introduced in these tantras are fully developed in the Hevajra Tantra.
In the Hevajra Tantra we have a compendium of the development of tantric theory and praxis that has gone before, and in this sense it is a point of arrival. The tantric intuition of the Ultimate Reality as non-dual, as tathata, as the Tathagata. and every sentient being as tathagatagarbha. find a place in the Hevajra Tantra. Furthermore, the unique tantric insight of the Supreme Reality as Bliss is highlighted by the text. In the area of sadhana it employs mystic syllables, mystic circles, divine forms as aid to
concentration. Yogic practices involving breath control and control of seminal fluids arc brought into vogue to secure stabilised meditative states. Eating and drinking of things abhorrent arc used as means to overcome attraction and aversion, and to instil the virtue of indifference (upeksa). Sexo-yogic practices are recommended for the select candidates so that they gain confidence in the pursuit of Ultimate Reality as non-dual Bliss. Thus the Hevajra Tantra emerges as a treatise of tantric theory and praxis.
The Hevajra Tantra is also a point of departure in the sense that it sets the standard for later tantric speculation and praxis. The Kalachakra Tantra, probably one of the last additions to the Buddhist tantras, seems to build on the foundations laid by the Hevajra Tantra. The sadhaka is taught to visualise the whole universe in his own body. In addition, Kalacakra holds that time (kala) is equally contained in the
body in the form of the process of the breath (prana). There is greater stress on the nervous system as basis for yoga. which was briefly outlined in the' Hevajra. Sampufika and other tantras. The Hevajra Tantra’s emphasis on the body as the means for experiencing bliss is further highlighted in the Kalachakra Tantra.
One may not find a particular aspect of tantric theory or praxis, as an exclusive property of any particular tantra. However, a careful study of the various texts shows certain progression in its development as well as the varying emphases laid by different tantras. There is a definite movement from the largely external and gross practices of the earlier tantras, to internal and subtler sadhana of the later tantras. While
earlier tantras gave greater levy to magical rites and to the acquisition of mundane benefits, later tantras stressed the supra-mundan. In the field of tantric speculation too there is greater sophistication and subtlety. The commentators of later tantras painstakingly incorporated and elaborated on tantric theory and praxis in the light of the wider Mahayana tradition. Compared to the earlier tantras, Hevajra Tantra appears to be the product of maturer years of tantric Buddhism.
8. Significance of the Hevajra Tantra
The significance of the Hevajra Tantra lies in the fact that it has synthesised the essence of Buddhist speculation with tantric theory and praxis. In fact, it recommends a progressive assimilation of Buddhist teachings culminating in Hevajra sadhana. The text states,
First give them (the disciples) the injunctions for conduct and then instruct upon the fundamental moral precepts. Then instruct upon the Vaibhasya doctrine and after that the Sutranta doctrine. Then instruct upon the Yogacara doctrine followed by the Madhyamika doctrine. After teaching all the practices of mantra, then commence with the instruction on the Hevajra practice.
In this way it has synthesised the i/fa, sarnadhi and prajna of early Buddhism, and the essence of Mahayana speculation with Vajrayana insights and praxis. Hence, the text occupies a significant place in Buddhist literature in general. As a specimen of Vajrayana literature it is a unique testament to the theory and praxis of tantric Buddhism, and sheds much light on the tantric period of Indian
religious history. The tantric insights found in its predecessors like the Guhyasamaja, Mahjusrimulaklapa and Sawa Tathagata Tattva Samgraha have been systematised and elaborated on in this text. Again, it has exercised great influence on succeeding Buddhist tantras and tantric
literature in general. The Hevajra Tantra is the most quoted text in the Sanskrit commentaries on Vajrayana texts. The Advayavajra Samgraha, Sekoddesatikd and others borrow liberally from this text. Verses from the text are found also in the Tantric Buddhist songs in old Bengali as well as in Dohas written in Apabhramsa.
The text claims technical proficiency in the matter of magical rites, in the science and technique of generation of yogis and manifestation of deities.162 The greatness of the Hevajra sadhana is borne by the text itself. The text states, There is no accomplishment attained by following all the Vedas, Siddhantas and traditions of ritual. By following their purifications, there is rebirth in another
cycle of existence. Without this knowledge (of Hevajra Tantra) there is no accomplishment possible in this or any other world. The effort of the one who does not know Hevajra is all in vain. The Hevajra Tantra is one of the most renowned of Buddhist tantras held in high esteem in Tibet by the Ka-gyu-pas and the Sa-kya-pas. For them it is a fundamental treatise, and the subject of much exegetical enterprise.
Maitripa (also known as Advayavajra) is known to have had a special predilection for this tantra. It was this rite into which the great Kublai Khan of the Mongols was initiated. The yearning of Milarepa to join the congregation to which his Guru Marpa, the
Translator, is supposed to be preaching the Hevajra Tantra, shows the great esteem it enjoyed among acaryas and their disciples. In his song entitled, ‘Thoughts of my Guru’, he writes, How happy I would be could I join the gathering,
At which you may be preaching the Hevajra Tantra Though of simple mind, I wish to leam. Though ignorant, I long to recite.
2
Mukidvoli states, "paramaraudrakdyavtikkarma-uindar&ini hi mahdkoruiki. ” HT(T), Muktavali. p.9. See Ram Shankar Tripathi and Thakur Sain Ncgi, eds. Hevajratanlram with Mukidvoli Panjika of Mahdpanthtdcdrya Rotnakarafdnti (Saranath: Central Institute of Higher Tibetan Studies, 2001). From now on referred to as HT(T).
There is certain anomaly in interpreting 'he' as compassion. In the explanation of the composite name of ‘Sri Heruka', 'he' is interpreted as ’the primordial voidness of causality*
(heivdiliwiivolti).
“Sriktiroih oilvoyaifijnCinaih hckOrarii hetvddi&myatd/ nikiirfipagutavyuhaifi kaktirorii no kvacit sthitamll" HT (F) 1:7:27. It should be noted that such contradictory interpretations of the same term nr symbol are rampant in the text.
3
The YoforatnomtiUi commentary defines vajra as:
"ilf{llioih s tiro ill asoti'firyyoni occhedytihhcdyolakfoiKiiti oiltiln o\'iiiti.S co .i nyoiti vajrom ucyate "
(The Void which is the firm essence, indestructible, indeplctable, indivisible and not capable of being consumed is called vajra). HT
(S), Part 2, Yogaratnamala pp. 104-105. Sec also, “no kaddeid bhidvata iti abhedyat\-dd vajrah" HT(T). Mnktdvali. p.7.
4
*san'adhanna.fOnyttSlamband mahdkarund hevajra ityarthah" HT(T). Mukt&vall, p.9.
5
"bhagavdn dha
hekdrena mahdkarupd vajrartiprajnd ca bliaiiyalc/ praj/Kjpdvdtmuka/i) tantrarh tan me nigaditam sptu HT (F)
1:1:7.
6
"'iinyan’ikanifklbhinnadt bodhicittadt iti sin/lani “ HT (F) 1:10:40.
7
There are at least four forms of Hevajra - two-armed, four-armed, six-aimed, and sixteen-armed. For a description of these forms, see Benoyiosh Bhattacharyya, The Indian Buddhist Iconography, 2nd edition. (Calcutta: Firma K..L. Mukhopadhyay, 1958; Reprint 1968) pp. 155, 157-158.
8
"tantram iti prabandhah / lac ca tridhd hetu-tantrarii phala-tuntrail), updyatantran ca. "HT (S), Part 2, Yogaratnamala. p.105.
9
"parinispannA hevajramurtih phalam.” HT (S), Part 2, Yogaratnamala. p.105.
10
HT (F). p.xix.
11
HT (S). Part 1., p.5.
12
For details see HT (S). Part 1., pp. 12-14.
13
HT(F). p.xLiii.
14
HT(F) 1:1:1.
15
Saroruha is also called Padmavajra or Sakara. Benoytosh Bhattacharyya assigns A.D. 693 as the probable date of this great tantric master who also wrote the Guhya Siddhi. which is revered in Tibet. Taranatha makes him a contemporary of Indrabhuti, Lahtavajra and Kukkuripa. For details see Benoytosh Bhattacharyya. 1BE pp. 69-71. For biographical details of Saroruha see James B. Robinson, trans., Buddha s Lions, pp.227-230.
16
Kampala or Kambala-pa (Kambalap2da) is also called Lva-va-pa in Tibet. In Tibetan 'Lva-va' means blanket (kambida). He was thus called because he used to wear only one piece of blanket as his raiment. He is believed to have been from Odivisa. a disciple of Vajra Ganja and the preceptor to the siddha-king Indrabhuti. Dcbipiasad Chattopadhyaya. cd.. Tdrandllia's History of Buddhism in India, sec fn. p. 152; For biographical details of Kampala see James B Robinson, trans.. Buddha's Lions, pp.l 17-120.
17
Chattopadhyaya Debiprasad. ed.. Tdrundtha's History of Buddhism in India, p.246.
18
HT(S). Part I., p.18.
19
HT(S), Part l.,p,12.
20
Hevajra Panjika by Sri-Kamalanath, complete in 23 folios, does not seem to have been translated into Tibetan. Snellgrove believes that it is possible to identify Kamala or Kamalan3lh with Kampala who along with Saroruha brought to light the Hevajra Tantra. HT (S), Part 2.. pp.vii-viii.
21
Hajime Nakamura. Indian Buddhism, p.334.
22
HT(S). Part 1.. pp. 15-16. Buston speaks of it as existing in the region of Cambhala, Uddiy^na, etc. See E. Obcrmillcr. trans., The History of Buddhism in India and Tibet by Buston, (Delhi: Sri Satguni Publications, 1986), pp. 170-171.
23
In terms of the form of the text, tantras have been classified into the following:
a) Mtila-tantra : it is the basic text containing the nirdefa (explanation) of the udde&i.
b) Lagliu-tantra or Alpa-tantra: it is the udde&i (enumeration) of the subject matter.
24
c) dkhyata-tantra: it is the explanatory of another tantra.
d) Uttara-tantra: it is considered to be a commentary.
e) Utfarnttara-tantra: it is placed after uttara-tantra and is commentarial in nature. Sec Hajime Nakamura. Indian Buddhism, p.332.
25
As quoted in HT(S). Part 1.. p. 17.
26
HT(S). Part l.,p.l8.
27
Snelgrove's work is entitled. The Hevajra Tantra: A critical Study. Part 1, Introduction and Translation; Part 2. Sanskrit and Tibetan texts. Part 2 also contains Yogaratnamala, a commentary on the Hevajra tantra by Kanaha. Nakamura Hajime, Indian Buddhism, p.343, sec fn.34.
28
Shashi Bhusan Dasgupta, (Book review) "The Hevajra Tantra: A Critical Study by D.L. Snellgrove*'. in JTAS. Vol. I. No.3. 1959., p.251.
29
The Farrow and Menon edition is based on Snelgrove’s edition, and on four manuscripts of the Hevajra Tantra found in the National Archives in Kathmandu. Nepal. The text of the Yogaratnamala that they have translated is also based largely on Snelgrove’s edition of the same. However, they had two other manuscripts of the Yogaratnamala, which helped them correct and improve on the edition of Hevajra Tantra and YogaratnainaUi and their translations. The root treatise has been ordered in such a way as to form units of related subject matter. These units have been
transliterated in Roman script and are presented together with their English translation to facilitate easy comprehension. The translators have been influenced by the ‘Buddhist Hybrid English* which has found wide acceptance in scholarly circles. Many technical terms found in the Hevajra Tantra can be found in earlier Hmaydna and MalnSydna works as well, but they have been translated, in keeping with the spirit of Y'ajravdna. following Krsnacarya's analysis of these terms. The text of the Yogaratnamala has been improved on the basis of the Sanskrit originals of two passages which arc only available in the Tibetan in the text of the Yogaratnamala published by Snellgrove. Farrow and Menon have incorporated these two missing passages to the text of Yogaratnamald. See HT(F). pp.xLiv-xLv.
30
See Bhagehandra Jain ‘Bhaskar’. ed., Hevajra Tantra-Yoga Ratnamala. 2nd edition (Nagpur: Sanmati Research Institute of Indology, 2000).
31
See Rain Shankar Tripathi and Thakur Sain Negi, eds. Hevajratantram with Uuktfivalf Panjika of Mahapantfitacarya Ratnakarasanti (Sarnath: Central Institute of Higher Tibetan Studies. 2001).
32
For details see Ibid., pp.66-68.
33
Farrow and Menon entitle Part I, ‘The Awakening of the Vajra Garbha’ and Part II, ‘The Illusion’. The numbers assigned to the .^lokas in each chapter do not always tally with Snelgrove's edition. Farrow and Menon give the translation of the Yogaratnamala immediately after the relevant verses. They do not give the Sanskrit text of this commentary; but Snellgrove does (but not English translation) in Part 2 of his work. With the help of these two works of Snellgrove, and Farrow and Menon, a scholar can have a fairly good grasp of the Hevajra Tantra and its commentary, Yogaratnamald.
• —-
34
Shashi Bhusan Dasgupta, (Book review) "The Hevajra Tantra: A
Critical Study by D.L. Snellgrove", p.251.
35
A.K. Warder, Indian Buddhism, p.498.
36
HT(F). pp.xLiii-xLiv.
37
Sec HT(F) 11:5:67.
38
See HT(F) 11:4:6-10; 11:4:72-72.
39
For examples of errors of a literary nature see HT(S), Part 2, pp.x-xi.
40
HT(S). Part 2. p. x.
41
HT(F). p.xLiii.
42
HT(S). Part 1 pp.4-5.
43
See pp.69-70 above. See also David J. Kalupahana. A History of Buddhist Philosophy, p.225. For an example of (he four-fold structure, see: i) pointing out (sandasseti) HT(F) 11:4: 52ff. ii) creating an agitation (samuttejeti) HT(F) 11:4:68. iii) appeasing the mind (sampahrtiseti) HT(F) 11:4:69). iv) converting (samAdapeti) HT(F): 11:4:70-71.
44
MT(F), p.ix.
45
HT(F), p.viii.
46
1IT(F), p.xxi.
47
HT(S). Part 1 p.20.
48
"Aparu-pratyayarii sdntarit prapancair aprapancitarit;
Nirxikutpam ondndrtham elat tatrvasya laksnnam" MK. XVI1I.9.
49
“Sunyatd. tat hold, bhtitakofi. dharmadliatur iryddi parydvafi “ BCAP p. 171. Sec P.L. Vaidya, ed., Bodhicaryavatara of ^dnlidcw with the Commentary Paitjika of Prajndkaramati (Darbhanga: The Mithila Institute, I960).
50
T.R.V. Murti, CPB, pp.245-246.
51
Ibid., p.217.
52
“ tathd coklarti Bhagavdn vajraiekhare
d/dhoti) xdram asaufhyyum accehdydbhedyalakfapatitt/
uddhi Ovoid'S to S'myotd vajram ucyate " HT(S), Part 2,
Yogaratnamdld. pp. 104-105.
53
HT(F) 1:5:1.
54
HT(F) 1:9:21:1:5:2-3; 1:10:30.
55
HT(F) 1:5:9-14.
56
HT(F) (11:4:36-38; 11:4:70-71; 11:4:75-77.
57
"ita smiadrasya n inti (kit kirheid cisti viScsnnarii
na tundnasva sarhsdrQt kirheid asti vi&fnixtrii" MK.XXV.19.
58
HT(F) 1:10:31-32.
59
T.R.V. Mum. CPB, pp.276-277.
60
Ibid., p.284.
61
“tat hat Ay fun gatah .rhndn Agata. ca tatliaiva cat
anayA prajfkiyAyuktyA tatliAgato'hliiiihfyate" HT (F) 1:5:8.
62
HT(I;) p.4.
63
See HT(F) 1:1:4; 11:4:56-58; 1:1:5; 1:1:22-24.
64
HT(F) 11:4:58.
65
As quoted in T.R.V. Murti, CPB, p.257.
66
"Aprahimm asamprdptam anucchinnam asdsvaKui). aniriidtllunn anutpamuun elan nirvanam ucyatc." MK..XXV.3,
67
HT(F) 11:4:75-76.
68
T.R.V. Murti, CPB, pp.270-271.
"kdma jmnfimi tc m ularit sa/ikalpfil kiln jtiyase:
na no til surika Ipayisyfinii into me na blmvisyasi" MKV. p,149:197.
69
Asliok Kumar Chatterjec. YI, p.137.
70
"ajMiuuti svablifivaparijiidnarii" HT(S), Part 2, YogaratiuiiiiAlfi. p.130.
71
HT(F) 11:4:70-71.
72
HT(F) 1:6:19-21.
73
HT(F) 1:9:20.
74
HT(F) 1:9:5.
75
“san-esQfi) khalu vastundii) vifuddhis tathold sm/uJ" HT(F) 1:9:1.
76
“Sunyaui karupdbhinnam bodhicittarii iti stnpam" HT(F) 1:10:40.
77
T.R.V. Murti, CPB. pp.264-265.
78
HT(S), Part l pp.25-26.
79
HT(F) 1:1:14.
80
HT(S). Part 1 p.27.
81
HT(F) 11:3:14, p.185
82
HT(F) 11:4:38, p.216.
83
T.R.V. Muni, CPB, pp.273-274.
84
"san'akalpanAksnyarupam eva ninana in" MKV. p.229.
85
“cittasya cine sthAnAt" MSA, XVIII, 66.
86
Ashok Kumar Chalteijee, YI. p.161.
87
HT(F) 1:10:18.
88
"paramnratau na ca bhAvo na bhAvakah" etc. Sec HT(F) 1:10:31
32.
89
"stiklw m prajnA sukhopAyah sukliarii kundumjarii taltlA/
sukliain hlidvah sukhtihlifivo Vujrasattvah mkhasni/ui/y/" HT (F) 11:2:32.
90
"muliauikluirupaiii vivtn/j" HT(S). Part 2.Yog(irtuniiiniUi. p. 125.
91
HT(S). Part 2, Yogarainamdld. p.104. See also HT(F), Yogaranmindld. p.6.
92
"...Itekdrcixi nuihftkanux) vajra lit prajna ca hliainvie..." HT(F) 1:1:7.
93
"Inland prujridsvabhdvena rasanopdvenasaiimliud.. ” HT(F) 1:1:15.
94
.prajlYilikdlyupdyeti..HT(F) 1:8:10.
95
. "U'nwatdkorundbhinnarit boiHucittam iti sin/tain" HT(F) 1:10:40.
96
"...ndira praj rid na copdya/i saniyaktattvdvahodluUuliir HT(F) 1:8:33.
97
HT(F) 1:8:44.
98
HT(F) 11:2:35.
99
HT(F) 1:1:12.
100
HT(F) 11:4:64.
101
HT(F) 11:4:54.
102
Doctrinal Cosmic Sexual Vocal Philosophical Three worlds
Wisdom Moon Padma Ali Imagined KamadliAtu
Means Sun Vajra Kali Contingent Rupadhatu
Union Fire Sukra Aksara Absolute Anipadhatu
103
"uptiyaril samyaksariibodhisflillianiiiri' HT(S). Part 2, Yognratiuiintlld. p. 141.
104
HT(F) 11:3:1.
105
HT(F). pp.xxiv-xxv.
106
HT(F). p.xxv.
107
HT(F) 1:10:41; 11:10:1. Sec HT(S), Part l.p.138.
108
HT(F) 11:3:12.
109
HT(S). Part 1, p. 131.
110
HT(F) 1:10:1-5; 11:3:13; 11:12:2; 11:5:64.
111
HT(F) 11:3:13.
112
HT(F) 11:3:14; 11:12:3; 11:5:65; 1:10:6.
113
HT(F) 11:3:15.
114
HT(F) 11:3:16.
115
‘'sundhir ubhiprAyah. abhiprflyapratlhdna/fi bliflyiiKitii nAksarupradhAunurii ity arthuh" HT(S), Part 2, YogartilnanuSUi.
p.145. See also “sandhind uhlnprayena abliaxiixiih
sawihyfibhfisam" HT(T), Muktdvuli. p. 154.
116
HT(F) 11:3:53-54.
117
1 IS See HT(F) 11:3:56-60.
118
HT(F) 11:3:65-67.
119
HT(F), pp.xxxiv-xxxv.
120
HT(F) 1:8:30-32.
121
HT(F) 1:10:12-13.
122
HT(F) 1:8:30. p.97
123
I1T(F) 11:2:40, p. 168.
124
HT(F), p.xxxv; 1:1:26.
125
HT(F) 11:3:6-8.
126
HT(F). p.xxxviii. See also 1:6:24; p.69.
127
HT(F) 11:7:7-13.
128
"vino kulpunayfistitvain idgadhiam na vidyate; hlinnirtliali kalpana ceti ko graliisyati buddhimtin. " C .VIII,3.
129
HT(F) 11:2:46-51.
130
HT(F) 11:2:28.
131
HT(F) 1:8:23.
132
HT(F) 1:8:23, p.92.
133
HT(S). Pari 1, p. 139.
134
F.D. Lessing & Alex Wayman, Introduction to the Buddhist Tantric Systems, p.333.
135
HT(S). Part 1 p.140.
136
HT(F) 1:9:20-21.
137
HT(F) 1:8:23, p.92.
138
HT(F) 1:8:24-25, p.93.
139
For details see HT(T). pp.62-63.
140
Hajime Nakamura, Indian Buddhism, p.334, fn.34.
141
E. Obcrmillcr, trans.. The History of Buddhism in India and Tibet by Btiston, p.220.
142
Taranatha states that Kanha. the commentator, is a contemporary of king Devapaia who reigned during the first half of the 9th century.
143
HT(F), pp. xLiii-xLiv.
144
HT($). Part 1 pp.14-15. Dharmaklrti wrote Hcvajramahdtantrasya pa/ljiktinctra-vibha/igandma and Vajragarbha wrote Hcvajrapinddrtliatikfl.
145
See Ram Shankar Tripathi and Thakur Sain Negi, eds. Hevajrataniram with Muktdvalf Patljikd of Mahdpap{titdcdrya Ratndkarasdnti. Sncllgrove refers to Ratn3karasAnti’s Muktdraltas ' Muktikdvati'. See HT(S). Part 1, p.xiii.
146
Hajinic Nakamura, Indian Buddhism, p.335.
147
See HT(T). pp.63-65.
148
Panchen Sonam Dragpa, Owrview of Buddhist Tantra (English Translation by Martin J. Boord & Losang Norbu Tsonawa) (Dharamsala: Library of Tibetan Works and Archives, 1996), p.50.
149
A. K. Warder. Indian Buddhism, p.495.
150
Hajime Nakamura, Indian Buddhism, p.333.
151
S. Bagclu. cd.. Guhyasamdja Tantra, XVIII:37.
152
A. K. Warder. Indian Buddhism, p.495.
153
Ibid., p.495.
154
George N'. Roerich. The Blue Annals. p.35S.
155
Hajime Nakamura, Indian Buddhism, p.333.
156
A. K.. Warder. Indian Buddhism, p.496.
157
Hajime Nakamura, Indian Buddhism, p.333.
158
HT(S). Pan 1 p.39.
159
A.K. Warder. Indian Buddhism, p.504.
160
HT(F) 11:8:10-11-
161
Shashi Bluisan Dasgupta, (Book review) “The Hevajra Tantra: A Critical Study by D.L. Sncllgrove”, p.251.
162
HT(F) 1:1:8-9.
163
HT(F) 1:8:52-53.
164
HT(S), Part 1 p.10.
165
Ganma C.C. Chang, trans., The Hundred Thousand Songs of Milarepa, (New York: University Books, 1962) vol.l., p.2.