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[[Candrakirti's]] citation of both the Sandhirydkarana and the Vajramila as 'Arya-vyakhyana' shows that he took for granted the [[knowledge]] in his readers of those two works. By implication, when he cites a verse from the Sarvarahasya-tantra without any indication of source, those same readers arc expected to know the work. Then, when he cites by [[name]] some other [[Tantras]], such as the Mayajdlatantra, the I'ajro/nifatanlra, the [[Vairocanabhisambodhi]], and the Vajrahrdayalamkdra, we may infer that he gives the names because he cannot expect the followers of the [[Guhyasamaja]] to know those other [[Tantras]] by [[heart]]. But if this is indeed the ease, it would also have to apply to his quotations from the named works Devendrapariprcchd and the Candraguhyatilaka. So there are certainly many difficulties about the {{Wiki|literary}} history of these works. Tsoh-kha-pa (PTT, Vol. 158, p. 175-6) rejccts the view advanced by some that the Vajrahrdayd lamkdra and the Maydjdla are [[Explanatory Tantras]], since some consistency with the Guhyasamdja docs not qualify those works as 'Explanatory'. However, Tsoh-kha-pa, as [[Bu-ston]] before him, often cites the Vajrahrdaydlamkdra-tantra in {{Wiki|commentarial}} material on theGuliyasamdjatantra. Hisjustification is suggested in his Paiicakrama commentary, PTT Vol. 158, p. 186-5, where he refers to the Vajrahrdaydlamkara as a 'consistent means (updya) [[tantra]]' ([[phyogs]] mlhun gyilhabs gyi rgyud), that is to say consistent with one side of [[Guhyasamaja]] [[teaching]].
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[[Buddhism]] in {{Wiki|Sweden}}
  
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Couple of weeks ago I found a page in Facebook called or group of [[people]] called  [[Buddhism]] in {{Wiki|Sweden}} . I wrote couple of words myself an english on their page and immediately reacted on my words  site Admin  Peter Olin  and told that everybody here on this page have to use only  {{Wiki|Swedish}} because it's a {{Wiki|swedish}} [[buddhist]] site. He [[sound]] quite convincible. 
  
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According to Tsoh-kha-pa PTT, Vol. 158, p. 177-1), while the [[Explanatory Tantra]] Vajramald discusses some other matters, it principally teaches the'arcane [[body]]', 'arcane {{Wiki|speech}}', and 'arcane [[mind]]', and the [[illusory body]] (mdyd-dtha). He further explains (ibid., p. 177-1, 2)) that the Caturdevipariprcchd principally teaches extensively the [[essentials]] of prdnaydma: and that the [[Sandhivyakarana]] is consistent with the sequence of chapters of the mBla-tantra and is an [[Explanatory Tantra]] for the first twelve chapters of the Guhyasamdja and not for the remaining ones. He also mentions (ibid., p. 176-1) that a larger and a smaller version of the Vajrajiianasamuccaya arc stated in the commentary on the [[Vajramala]]; these are numbered respectively 450 and 447 in the {{Wiki|Tohoku}} catalog based on the [[Derge edition]] of the Kanjur-Tanjur (but the {{Wiki|Peking}} edition of the [[Kanjur]] omits the larger version).
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I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years  After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions.
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The [[principle]] of the '[[explanatory tantras]]' seems to be a
 
  
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Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]].
  
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consistency of {{Wiki|terminology}}. Such works should employ the same names of [[deities]] and treat some major [[subjects]] of the basic [[tantra]] of the [[Guhyasamaja]]. The one which most qualifies as such is of course the [[Sandhivyakarana]] because it does expand on the [[Guhyasamaja]] chaptcr by [[chapter]] for the first twelve chapters, and then itself comes to an end. Of course, other [[Tantras]] of the [[Anuttarayoga-tantra]] class have much material in common, but their departure in {{Wiki|terminology}} makes it difficult to equate their [[subject]] {{Wiki|matter}}. Tsori-kha-pa, who commented on the chief [[Father Tantra]], the [[Guhyasamaja]], and the chief [[Mother Tantra]], the [[Sri-Cakrasamvara]], frequently has remarks which correlate these two extensive sets of [[tantric]] {{Wiki|literature}}. I made a modest attempt at this too in my "[[Female Energy]]....." article, showing
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With this, I felt like the admin's ironic [[logic]] killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his [[attitude]], I asked him what have you done for [[Buddhism]] yourself? He didn't answer. At the end I just left the {{Wiki|swedish}} [[group of buddhists]]..
  
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the equivalence of the [[Father Tantra]] vocabulary 'Mother,' 'Sister,' 'Daughter' with the [[Mother Tantra]] vocabulary 'Together-born {{Wiki|female}},' 'field-born {{Wiki|female}},' and 'incantation-born {{Wiki|female}}'.
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I spend there on site just 2 days. And then left because [[people]] started to scream about my work  with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group  started to defend me and almost all [[people]] on  the page started to talk  that I serve the interests of the [[Chinese government]] and they pay me  for that.  
  
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As we pass from those revealed [[tantric]] works to the exege-tical {{Wiki|literature}}, wc should note that the former are written in strict anonymity and attributed to [[divine]] authorship, while in the case of the [[latter]], the writers are [[pleased]] to attach their names to commcntarial {{Wiki|literature}} and elaborate [[rituals]] which have taken centuries to develop. Before it is possible even tentatively to ascribe dates to the revealed {{Wiki|literature}}, we must do the same for the {{Wiki|commentarial}} works, and here we note that some [[scholarly]] [[confusion]] already has set in. It simply is not
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I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work  in [[Buddhism ]].  
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possible yet to pinpoint with accuracy the date of [[Nagarjuna]] as 645 A.D., the date given by 15. [[Bhattacharyya]] in the introduction
 
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p. xxx ; to his edition of the Guhyasamdja. A helpful attempt is [[Rahula]] Sankrtyavana's gcneological [[tree]] of the eighty-four [[Siddhas]] and list of the [[Siddhas]] in journal Asiatique, Oct. Dec., 1934, pp. 218-225. [[Professor]] {{Wiki|Giuseppe Tucci}} has given his lists and tentative dates of [[Siddhas]] in [[Tibetan]] Painted Scrolls, I, pp. 227-232. The [[Japanese]] [[scholar]] Hakuyu Hadano, in {{Wiki|Tohoku}} [[Daigaku]] Bungaku-bu h'enkyu-ncmpo, No. 9 (1958), pp. 58-18, thoroughly discusses the [[traditions]] of [[King Indrabhuti]].
 
  
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I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to  {{Wiki|Swedish}}  government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all.
  
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Although the attempt involves trepidation, some {{Wiki|chronological}} layers can be worked out through textual analysis and other considerations.
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The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even  {{Wiki|Swedish}} journalists  but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] .
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I. First come the revealed texts [[Guhyasamajatantra]], the
 
  
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I have organized a major international [[Buddhist]] conferences  and ([[Buddhism]] and Nordland) and  ([[Buddhism]] and [[Australia]])  what lasted 9 years.  I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]]. 
  
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three [[Explanatory Tantras]] named in the [[Pancakrama]], and the (uncertain) Vajrajhdnasamuccaya. In a negative way, noworks are extant composed with their names by the first persons in the [[Guhyasamaja]] [[lineage]] list ([[Tibetan tradition]]), namely Indra-bhuti the Great, Nagayogini, and [[King]] [[Visukalpa]] (per Tsoh-kha-pa, Vol. 158, p. 178-1, 2): i-ndra-bhu-ti [[chen po]] dan kluhi rnal hbyor ma dan [[sa bdag]] bi-su-ka-lpas gzhuh mdzadpa ni hdi na mi snan la/). There is a legendary account in The [[Blue Annals]] (I, pp. 359-60) :
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This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference.
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the {{Wiki|university}} replied to me  w month later with such this [[letter]];
  
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The {{Wiki|adepts}} of the ([[Guhya]] )samaja agree that the Guhya-samajatantra had been [[preached]] by the Munindra himself, following a request of [[Indrabhuti]], the great [[king]] of [[Oddiyana]], at the time when the [[Buddha]] had [[manifested]] himself in [[Oddiyana]] and [[initiated]] (the [[king]]). Thereupon the [[king]] and his retinue practised the [[Tantra]] by means of the prapanca-carya ([[spros]] [[spyod]]) and became [[initiates]] (Vidyadhara—one who has [[attained]] [[spiritual realization]] or [[siddhi]], [[grub pa]]), and the country of Oddi-yana became deserted. After that a [[yogini]], who had descended from the [[realm]] of the [[Nagas]], heard it (i.e. the [[Tantra]]) from ([[king]]) [[Indrabhuti]] and [[taught]] it to [[king]] ViSukalpa of the Southern country. The maha-brah-mana [[Saraha]] heard it from him and [[taught]] it to [[acarya]] [[Nagarjuna]]. The [[latter]] had many [[disciples]], but the chief ones were the four: Sakyamitra, [[Aryadeva]], N'agabodhi, and [[Candrakirti]].
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Dear Marju Broder,
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I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.
  
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Stefan Arvidsson
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[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}}   
  
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Tsoh-kha-pa (op. cit., p. 178-2), right after the mention of those first persons whose [[Guhyasamaja]] works do not [[exist]] (at least under their names), goes on to mention, what in this context should be the first work by an historical personnagc, the Guhya-siddhi, whose authorship he assigns to Sri-Mahasukhanatha ([[dpal mgon]] po [[bde ba chen po]]). This [[name]] is undoubtedly drawn from the verse cited from a {{Wiki|manuscript}} of this work by S. B.
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At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ?
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[[Dasgupta]], An Introduction to [[Tantric Buddhism]], p. 156, note: frl-mahasukha-nathasya pada-padmopajivina / racitah padma-vajretia sarvasattvanukampaya // . The author is well known by the [[name]] [[Padmavajra]] (who also has the [[name]] [[Devacandra]], per [[Tucci]], Vol. I, p. 232). He might be different from the [[disciple]] of [[Buddhaguhya]] (2nd half, eighth century) whocom-mented on the [[Yoga-tantra]]. Tsoh-kha-pa states that the
 
  
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This freedom seems to [[exist]] only  for [[Christians]] but not for [[Buddhists]] . In addition, we wrote to many other {{Wiki|Swedish}}  organizations, but the answer was [[silence]]
  
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My secretary Marju Broder also wrote to others in Scandinavia, but the answer from  them was either [[silence]] or a negative [[attitude]]. The same [[attitude]] was observed by those Swedes on Facebook who call themselves a  [[Buddhists]].
  
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[[Guhyasiddhi]] establishes the meaning of the Samaja. It principally establishes the [[nidana]] of the [[Guhyasamaja]]; and it teaches about the [[stages of the path]] : first, the Stage of Generation of placing {{Wiki|syllables}}; second, on the basis of 'Victory of the [[Rite]]', one's [[own]] [[intrinsic nature]] [[symbolizing]] [[reality]]; third, for the [[sake]] of relying on that, the contemplation with recourse to the Jftana-tnudra; fourth, the contemplation of [[mahamudra]] and [[abhisambodhi]] togetherwith the fourfold praxis. The [[Blue Annals]], I, p. 363, mentions besides this [[Guhyasiddhi]], the work by [[King Indrabhuti]], the [[Jnanasiddhi]], as also based on the Guhya-samaja. Hence this must be a different [[Indrabhuti]] from the one who has no works on the [[Guhyasamaja]]. [[Tson-kha-pa]] also mentions that there [[exist]] no works by [[Saraha]] on the Guhya-samdjalantra. About his time begin two [[lineages]] of Guhya-samaja {{Wiki|commentarial}} tradition—the Arva school (hphags [[lugs]]) and the [[Jnanapada]] school (ye fes zhabs [[lugs]]).
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That's what they wrote in {{Wiki|Swedish}} newspaper;
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(a) The [[Arya]] school is headed by the [[tantric]] [[Nagarjuna]], whose most important works in the [[tantric]] field are his [[own]] compositions, the Pindikria-sadhana (especially for the Stage of Generation) and thePaiicakrama for theStagcofCompletion), which became authoritative for the sequence of [[yoga]]. Besides, his commentary Affadaia-pa(ala-vistara-vydkhyd on the 18th [[chapter]] (the [[Uttara-tantra]]) remained the most important of any commentary on that [[chapter]], probably bccausc Candra-kirti's [[Pradipoddyotana]] does not cover this part. His commentary Tantratikd on the [[mula]] [[Guhyasamajatantra]] was overshadowed by the [[Pradipoddyotana]]. His [[Pindikrta-sadhana]] and Paiicakrama were based on the [[Guhyasamajatantra]], first 12 chapters, especially [[chapter]] Six and Twelve ('Documents') and the [[Explanatory Tantras]] [[Sandhivyakarana]] and Vajramald (although he also refers to the Caturdevipariprcchd). He stressed the three lights and the [[Clear Light]], the {{Wiki|theory}} of eighty prakrtis or [[vikalpas]] going with three oijiianas, interpreted with Yogacara-type vocabulary probably adopted from the Lahkdvatara-sulra. [[Nagarjuna's]] Tantra-(ika is an attempt to explain the Guhyasamdjalantra on the basis of the [[utpatti-krama]] and [[sampanna-krama]], as well as his [[five stages]], to which lie refers repeatedly, the [[latter]] under the title [[Prakarana]] (rab tu [[byed pa]]) rather than Paiicakrama. So in PTT, Vol.
 
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59, he mentions all five [[krama]] by [[name]] at p. 200-5 and again
 
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all five beginning with 'from the [[Prakarana]]' (rab tu [[byed pa]] las
 
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kyah) at p. 239-4;and has numerous quotations from [[Prakarana]] at pp. 214-4, 218-5, 226-5, 236-2, 243-5, 289-1, 300-3, etc. Also, Bhavyakirti's 'PrakdSika' commentary on [[Pradipoddyotana]], PTT Vol. 60, quotes the Paiicakrama twice on p. 257-4, 5 as '[[Prakarana]]', suggesting that he was consulting [[Nagarjuna's]] Tantratikd while [[writing]] his commentary on [[Candrakirti's]] work. But the commentators on the Paiicakrama itself do not call it '[[Prakarana]]'. An extensive {{Wiki|commentarial}} {{Wiki|literature}} arose on the basis of the Paiicakrama. I have mainly employed Sri Laksmi's commentary, because it adheres closely to the text
 
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commented upon without wild speculations, has a beautiful flow of [[language]], and uses the [[nidana]] verses which arc the basis of the {{Wiki|present}} work. Another commentary which has supplied some important passages is the Manimala which the colophon and accordingly the catalogs ascribe to [[Nagabodhi]]. But this is hardly possible, because [[Nagabodhi]] is among the earliest in the [[lineage]]. The Manimdld is the most developed of the [[Indian]] commentaries I examined. It employs the 'six alternatives' ([[satkoti]]) {{Wiki|terminology}}, which was popularized by [[Candrakirti]]. It is full of opinionated speculations, such as (PTT, Vol. 62, p. 160-2) equating [[Nagarjuna's]] [[five stages]], oajrajdpa, etc., with the [[five paths]] ([[marga]]), [[prayoga]], etc. of the Prajiiaparamita {{Wiki|exegesis}}. The fact that the
 
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respective descriptions in the two different literatures have virtually nothing in common does not bother the author of the Manimdld, who makes up five [[reasons]] which need not be cited. A clue of
 
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identification is a certain frankness of [[language]] which the author has in common with Bhavvakirti, the author of the PrakaSika commentary on [[Candrakirti's]]
 
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[[Pradipoddyotana]] (sec below). Thus in the Manimdld (op. cit. p. 155-3, 4, 5 and next page) the author takes up the problem of what is meant by the 'woman', 'man', and '[[androgyne]]' of this {{Wiki|literature}}. He mentions and rqects various opinions before giving his [[own]]. His remark about the usual {{Wiki|theory}} of the 'woman' is precisely the remark given by Bhavyakirti in the PrakdSikd (PTT, Vol. 61, p. 3-2), with alternate translation into [[Tibetan]], where he rejects the view
 
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that a 'woman' is described by breasts and [[hair]] :
 
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If the {{Wiki|feminine}} [[gender]] (stri-linga) has breasts and [[hair]], then [[mala]] ('garlands') and *svapnasani ('beds') would not have {{Wiki|feminine}} [[gender]], because they do not have
 
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breasts and [[hair]]. And even when the ({{Wiki|female}}) zones that do have [[hair]] are shaved, they have {{Wiki|feminine}} [[gender]]. And it reduces to the absurdity that an actor impersonating a woman by means of [[attached]] breasts and wig, would have {{Wiki|feminine}} [[gender]]" (/ gal te nu mal dan skra can mo [[rtags]] [[yin]] na / dchi Is he phreii [[ba dan]] Hal khri [[la sogs pa]] dag mo rlags sit mi hgvur tejdc mains [[nu ma]] dan skrar mi [[Idan]] pahi [[phyir]] ro // hbreg pahi skra da it [[Idan]] pahi sa [[phyogs]] dag kyari mo [[rtags]] su hgyur ro I sbyar halii [[nu ma]] dan skrahi cha [[lugs]] hdzin pahi gar mkhan skyes pa yan mo [[rtags]] Hid du [[thai]] bar hgyur rol)
 
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There are other commentators on the [[Guhyasamaja]] system who are equally scornful of the [[vulgar]] [[interpretation]] of [[tantric]] [[symbols]], of which our [[own]] generation has no monopoly. But it would lake the same [[person]] to make the [[identical]] remark,
 
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given above, in two [[books]].
 
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In the [[Arya]] school, the [[tantric]] [[Candrakirti]] wrote the most {{Wiki|eminent}} commentary on the [[mula]] [[Guhyasamajatantra]], called the [[Pradipoddyotana]]. Its main contribution is to classify {{Wiki|commentarial}} statements on the Guhyasamdjatantra by a rigorous application of subdivisions of 'Seven Ornaments', a {{Wiki|terminology}} stemming from the I'ajrajiianasamuccaya, but which is merely referred to by [[Candrakirti]] as the '[[Explanatory Tantra]]' (see the Section C, infra, for a summary [[exposition]] of the full twenty-eight subdivisions) and to avoid [[Yogacara]] {{Wiki|terminology}}. The first commentary on his work may have been the primitive one by Laksmin-kara, sister of Indrabhiiii, callcd the 'Vifamapada-paiijika'. The main commentary on the [[Pradipoddyotana]], the 'Prakdsika' of Bhavyakirti (according to the {{Wiki|Tohoku}} catalog; PTT catalog incorrectly gives author's [[name]] as [[Aryadeva]] . seems intent on rebuking [[Candrakirti]] by restoring the [[Yogacara]] vocabulary pursuant to the indications of [[Nagarjuna's]] works.
 
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In this [[tradition]] the greatest work on important phases of [[tantric]] praxis is Aryadcva's Carydmeldpaka-pradipa. [[Aryadeva]] is a [[tantric]] writer, no more to be identified with the celebrated [[Madhyamika]] author of the same [[name]] than are the [[tantrics]] Nagiirjuna and Candrakirli. This [[tantric]] author [[Aryadeva]] also wrote a number of brief summary works of which now the most well-known is the Ciltavisuddhiprakarana by [[reason]] of Prabhubhai B. Patel's edition. Of all the later writers of this
 
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*[[Arya]]' [[tradition]] of the [[Guhyasamaja]] cycle, [[Aryadeva]] gives the greatest {{Wiki|literary}} [[impression]] of having actually 'done it'.
 
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(b) The [[Jnanapada]] school is named after [[Buddhas]] rijftana, whose [[teacher]] [[Lilavajra]] composed in the [[Guhyasamaja]] class) only the Jv'idanagurupadesa and does not appear to have made a {{Wiki|distinction}} between the 'Stage of Generation' and the'Stage of Completion' (PTT, Vol. 158, p. 178-3; [[slob dpon]] sgeg pahi rdo rjes
 
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rgyud kyi glen gzhihi bsad pa tsam [[mdzad]] kyan/ rim gftis kyi lam gyi srol zur pa mi snan ho . Buddha-jrijftana (see his legend in [[Roerich]]. The [[Blue Annals]], I, pp. 367, ff.) wrote works exemplifying both Stages: the Stage of Generation in the [[Samantabhadra-nama-sadhana]] ({{Wiki|Tohoku}} No. 1855) and the Stage of Completion in the revealed Mukhagama Toh. No. 1853) and Muktitilaka (Toh. No. 1859) based on that [[revelation]] (PTT, Vol. 158, p. 178-3). [[Buddhasrijnana]] studied the Prajfiaparamita under the celebrated specialist [[Haribhadra]], and this part of his {{Wiki|training}} is quite evident in his [[tantric]] works. He adopted an
 
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interpretive position in which at each point the explanations of the [[Guhyasamaja]] are tied in with [[Mahayana Buddhism]], particularly of the [[Prajnaparamita]] type. That kept obviously [[Brahmanical]] [[doctrines]] from flowing into the {{Wiki|syncretic}} [[tantric]] {{Wiki|literature}} of his school. Perhaps partly due to his [[Buddhist]] piety, [[Buddhasrijnana]] had great [[fortune]] of [[disciples]]. One of his direct [[disciples]], [[Buddhaguhya]], became a celebrated commentator on the Carya-and Yoga-Tantra classes of [[tantric]] {{Wiki|literature}}. Another one, Dipahkarabhadra is credited with a work of [[highest]] importance on [[ritual]] in the Stage of Generation, the
 
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Guhyasamajaman {{Wiki|data}}; [[id]] hi (Toh. 1865), often referred to as the "Four-hundred-and-fifty verses," which has a (ika on it by [[Ratnakarasanti]] (Toh. No. 1871). This Dipahkarabhadra as well as [[Rahulabhadra]] and some other direct [[disciples]] are credited in legend with advanced [[success]] in the [[yoga]] of the Guhya-samaja, it being hinted that they did better than Buddhasri-jftana himself, who tried without [[success]] to generate the '[[diamond body]]' ([[vajrakaya]]). Another [[disciple]], named Vitapada. wrote lengthy commentaries on the main works of the [[master]]. This school, at least as far as its {{Wiki|literary}} products are concerned,
 
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docs not bother with the topics of three lights and the [[Clear Light]] so prevalent in the works of the '[[Arya]]' school. If the jAanapada school comcs across a term in the Guhyasamajat [[antra]]
 
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like 'prakrtiprabhdsvara', it would be prone to explain it just as in non-tantric [[Buddhism]], to wit 'intrinsically clear' (said of the [[pure consciousness]]); while a writer of the Ana school would be likely to say it means (in what is callcd the '{{Wiki|pregnant}} [[sense]]') 'the [[Clear Light]] along with the (80 )prakrtis (of the three lights'). However, it may well be the case that thejnanapada school does not deny that {{Wiki|pregnant}} [[sense]]' but reserves it for the [[oral tradition]], rigorously kept apart from the written works. The {{Wiki|emphasis}} on the [[guru's]] [[precepts]] is shown by the very title of that work of Buddhasrijiiana's, the
 
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Alukhagoma 'the [[tradition]] from the {{Wiki|mouth}}'. Yitapada's commentary on the [[master's]] Muktitilaka carries on this same [[stress]] by a number
 
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of consistent remarks (PIT, Vol. 65, p. 134-5): "from the {{Wiki|mouth}} of one's [[own]] [[guru]]" (rah gi bla mahi kha nas ); ibid, p. 135-2; " 'arisen in the [[lineage]] chain' means recourse to the errorless [[path]] of the illustrious [[gurus]]" ([[brgyud]] rims las byun [[zhes pa]] ni [[bla ma]] [[dam]] pahi ma nor [[bahi]] lam du brten paho). Various commentaries on the mula-tanlra belong to thejnanapada school; probably the freedom from [[Candrakirti's]] classifying terms in the later commentaries is the best indication of inclusion in that school. The [[Jnanapada]] school took greater [[care]] with {{Wiki|literary}} {{Wiki|polish}} than the [[Arya]] school. It has been preeminent in works on the [[Guhyasamaja]] [[ritual]], especially on the praxis of prdnaydma; and the writer Smrtijiianakirti of this school wrote a commentary on the Caturdevipariprcchd, which is mainly devoted to prandydma. The towering [[tantric]] commentator of the last period of [[Indian Buddhism]], Abhayaka-ragupta, is said to have belonged to the [[Jnanapada]] [[lineage]].
 
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The author Ratnakaraganti freely used both [[lineages]] in his [[own]] works, and his [[attitude]] is about what is found in [[Tibetan]] [[tantrism]], where the followers of the [[Guhyasamaja]] cycle were glad enough to understand the [[Tantra]] and practice it in proper fashion, no {{Wiki|matter}} which of the two [[lineages]] would contribute the most. In fact, both schools have an extensive {{Wiki|literature}} on this [[Tantra]], as extant in [[Tibetan translation]]. In the {{Wiki|present}} work, products of the '[[Arya]]' school are chiefly utilized for the simple [[reason]] that it is this school which is built around the position found in the forty [[nidana]] verses that are the main instigation of the current research. On the other hand, some important
 
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passages have been selected from texts of the [[Jnanapada]] school.
 
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The above summary prepares us to make some {{Wiki|chronological}} observations. [[Tucci]] (I, p. 232) argues that we should accept the [[Tibetan tradition]] which makes [[Padmasambhava]] (middle eighth century) the disciplc of a [[King Indrabhuti]] who therefore would fall in the period end of seventh to first half of eighth
 
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century. But Hadano (op. cit. placcs [[Indrabhuti]] in the ninth century and Buddhajfianapada in the eighth century. Of course, to reconcile the positions we should posit two [[Indrabhuti's]]. The first [[Indrabhuti]] would be the one associated with [[Oddiyana]], who has no works on the Guhya-samaja, but could well be the author of the [[great commentary]] on the Samputa-tilaka in the [[Mother Tantra]] [[tradition]], just as [[Saraha]], his junior, wrote commentaries on other [[Tantras]], such as the Buddhakapiila-Tantra, but no distinguishable work on the [[Guhyasamaja]]. [[Saraha]] is placed by Sarikrt* [[ayana]] as a contemporary of [[King]] [[Dharmapala]] (769-
 
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809). The [[lama]] [[Taranatha]], in his talcs of the [[Siddhas]], calls the second [[Indrabhuti]] 'Indra-bhuti the junior'. He could be the [[Indrabhuti]] of [[Orissa]]
 
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(Odivisa) whom [[Sankrtyayana]] considered to be the only [[Indrabhuti]]. His [[master]] is [[Anangavajra]], and the latter's [[teacher]] [[Padmavajra]]. This would be the [[Padmavajra]] who wrote the [[Guhyasiddhi]]. His [[spiritual]] grandson [[Indrabhuti]] would be the one who wrote the Jiidnasiddhi. [[Padmavajra]] would fall in the second half of the eighth century, just as do both the [[tantric]] [[Nagarjuna]] of the [[Arya]] school and Buddhagrijiiana of thejnana-piida school. In the ninth century
 
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comes [[Candrakirti]], author of [[Pradipoddyotana]], as well as the second [[Indrabhuti]] who has a sister [[Laksminkara]] ; and also, probably, [[Aryadeva]]. This is easily the first half of the ninth, as maintained by (Miss)
 
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Malati J. Shendge, ed. [[Advayasiddhi]] (Baroda, 1964), p. 11, in agreement with Snellgrovc and [[Sankrtyayana]]. The [[Wikipedia:Kashmiri people|Kashmirian]] Sri LaksmI is probably not the same [[person]] as Laksmiri-kara. [[Tilopa]] belongs to the tenth century because he is the
 
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[[guru]] ofNaropawhodiedin 1027, and the [[latter]] is a con temporary of Ratnakaraganti. [[Guhyasamaja]] commentaries continued to
 
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be written through the twelfth ccntury, as is deducible from translations into [[Tibetan]]. Thus, the [[Tanjur]] [[Guhyasamaja]] cycle of {{Wiki|commentarial}} {{Wiki|literature}} is composed between the eighth and twelfth centuries.
 
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. Oncc wc place the {{Wiki|commentarial}} {{Wiki|literature}}, the way is open to approach the more tenuous clues for solving the problem of the revealed [[Tantras]] of the [[Kanjur]]. The [[tradition]] reported from [[Taranatha]] that the [[Tantras]] were transmitted in utmost secrccy for 300 years before being rendered somewhat more public by the [[Siddhas]] (cf. B. [[Bhattacharyya]], Intro, xxxv), would lead us to a fifth century A.D. time which is not unreasonable, even though we should be [[unhappy]] to have so little {{Wiki|data}} to go on. The early fifth century is the creative period of Asahga (circa 375-430 A.D.), but I have rejected the never-substantiated
 
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attribution of the [[Guhyasamajatantra]] to his authorship in my Analysis of the Sravakabhumi {{Wiki|Manuscript}}, p. 39, on the basis of my studies in his known works (which include the [[Sanskrit]] prose commentary on the Sutralamkdra, but not the basic verses) and repeat my rejection here as a consequence of the intervening [[investigation]] of the [[Guhyasamaja]] {{Wiki|literature}}. Not for the [[reason]] that the [[Guhyasamajatantra]] is unworthy of Asahga, rather that it is impossible of Asahga, and further—to mention an extrinsic reason—tantric commentators do not quote from Asahga's or his brother [[Vasubandhu's]] works to justify basic
 
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[[tantric]] [[ideas]]! Rather they quote the Lankdvatdra-s&tra for their Yogacara-type vocabulary, and this sOtra was first translated into {{Wiki|Chinese}} in 443 A.D. and in the fifth century had become so popular among [[Indian Buddhists]] that it was the chief text of [[Bodhidharma]] when he came to [[China]] in either 520 A.D. or 527 A.D. (the alternate dates of the [[Sino-Japanese]] [[tradition]]).
 
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We can strengthen this tentative attribution to the fifth century by considering some further materials of the Vajramdla which, besides being the source of our [[nidana]] verses, contains many other passages of supreme importance for [[understanding]] the [[Guhyasamaja]] {{Wiki|cult}}. In my "Studies in [[Yama]] and [[Mara]]," pp. 70-73,1 show from a work ofTson-kha-pa that the Vajramdla converts the {{Wiki|Visnu}} [[Avatar]] [[doctrine]], at least the first five [[Avatars]], into a kind of [[esoteric]] embryology, namely that in the first five [[lunar months]] of uterine [[existence]], the [[body]] has [[successively]] the [[forms]] offish, [[tortoise]], {{Wiki|boar}}, [[lion]], and {{Wiki|dwarf}}. Now this doctrineisset forth in Vajramdla's [[Chapter]] XXXII, which also contains [[Yogacara]] vocabulary tied in with the {{Wiki|terminology}} of the Laiikdvatdra-sutra. As an example of this {{Wiki|terminology}} in the Vajramdld, I may cite PTT, Vol. 3, p. 214-5, line 6 : "the
 
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secret [[state]] of the eight-ryriana set" (/ mam its brgyad kyi [[tshogs]] [[dben pa]] / ). In that articlc, p. 71. note. I mention, "Miss [[Kamala]] Ray, 'The Ten [[Incarnations]] of {{Wiki|Visnu}} in {{Wiki|Bengal}}', I HQ., Vol. XV (1941), pp. 370-85, explains that while the [[Avatara]] {{Wiki|theory}} is very [[ancient]], the standard list is more {{Wiki|modern}}, and (p. 373) '[[Epigraphic]] evidences testify to the [[existence]] of this {{Wiki|theory}} from the 5th century A.D. onwards (in
 
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{{Wiki|Bengal}}).'" This suggests that at the time the standard list
 
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often [[Incarnations]] became publicized, an [[esoteric tradition]] was developing concerning these [[incarnations]] as represented, at least the first five, by intra-uterine states.
 
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Furthermore, in the previous introductory section, 'The [[world]] of {{Wiki|light}}', I put forward the striking {{Wiki|hypothesis}} that both the set of [[thirty-three]] {{Wiki|female}} prakrtis and forty {{Wiki|male}} prakrtis listed under nidfina verses nos. 1 and 2 can be interpreted as breaking down into five groups in each set, the first set
 
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especially going with the [[five stages]] of the Vaisnava [[path]] to union with the Lord [[Krsna]] (presuming there was once a [[faith]] in such a '[[path]]'). If the sets of prakrtis have their origin in a [[syncretism]] With Vaispavism, then the fact that later on the commentators on the [[Pancakrama]] (from which the lists of
 
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prakrtis are drawn) have no inkling, as far as the texts are concerned, of how to subdivide the sets of prakrtis, indicates that some time must have elapsed between the adoption of this vocabulary in an [[esoteric]] oral way and the more public {{Wiki|commentarial}} [[tradition]]. We must grant that any conclusion about
 
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this {{Wiki|matter}} must be of a highly speculative [[nature]], since the early syncretisms of [[Buddhism]] and {{Wiki|Vaisnavism}} are obscure, and since the {{Wiki|erotic}} type of Krjna {{Wiki|worship}} is usually placed at a considerably later date than what we are now considering (fifth century, A.D.).
 
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What I do maintain is that the [[Vajramala]] has the earmarks of having been composed centuries before the [[tantric]] Nagar-juna quoted it in his Paiicakrama, and I tentatively place it in the fifth century. The [[Sandhivyakarana]] should tentatively be placed at about the same time, since it shows the same definite style of authoritative revealed {{Wiki|literature}}. The other [[explanatory tantras]] can be roughly placed there also, [[subject]] to later investigations.
 
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The above considerations leave open a date for the Guhya-MMajatantra itself. This problem cannot be separated from the
 
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of all the main revealed [[Buddhist Tantras]] preserved in [[Tibetan translation]] in the [[Kanjur]], because there is certainly a great deal of common material to be found in all these [[Tantras]]; as well as from the dating of the Saivitic and Vaisnava dgamas. I see no [[reason]] for denying it a century's priority to the
 
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Vajramdla; and so, on a purely tentative basis, ascribe the Gufryasamdjatantra to [[the fourth]] century, A.D. But a [[decision]] on this {{Wiki|matter}} requires {{Wiki|solution}} of other problems of [[Indian]] {{Wiki|literary}} history.
 
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I am well {{Wiki|aware}} that the kind of {{Wiki|reasoning}} employed above might be challenged by the [[scholars]] who insist on a later date for the [[Guhyasamajatantra]], in fact placed just prior to the historical commentaries on it. Therefore, I take the liberty of quoting extensively from my article in the Golden Jubilee Volume of the [[Bhandarkar Oriental Research Institute]], "Early {{Wiki|Literary}} History of the [[Buddhist Tantras]], especially the Guhya-samaja-tantra":
 
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"What is significant about the two {{Wiki|commentarial}} [[traditions]] is precisely that there are two, with many differences within each of these [[traditions]]. Just as the [[Sautrantika]] and Vaibha-sika of non-tantric [[Buddhism]] could not have arisen fully-grown, in the [[form]] in which we know them, in the century immediately following the passing of the [[Buddha]], so also the '[[Arya]] School* and the 'Jfianapada School' could not have arisen in the century immediately following the composition of the Guhyasamdja, let alone the very same ccntury ! Indeed, any one who even
 
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partially surveys the Guhyasamdja {{Wiki|literature}} as extant in [[Tibetan]] and notes the remarkable variance in explanation of a given passage of the basic [[Tantra]], would [[experience]] at least a mild [[shock]] at the flimsy [[reasons]] given for a late dating of the Guhya-samdja. One example will be given to show what is meant, and this case is particularly chosen for a context where one would expect minimal variation between the commentaries because the expression to be explained is merely the 'three kinds' of each [[sense object]] as mentioned without explanation in the basic [[tantra]] of Guhyasamdja, Chap. 7:
 
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[[Arya]] school:
 
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[[Nagarjuna's]] / antrafikd on Guhyasamdja ([[Derge]] ed., Sa, f. 105b-7); ([[form]], the [[object]] of [[sight]]) 'has the [[nature]] of outer, inner, and both' (phyi dan nan dan giii gain rail bzhin).
 
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[[Candrakirti's]] [[Pradipoddyotana]] on [[Guhyasamaja]] (Dcrgc ed., Ha, f. 49a-5): ([[form]], the [[object]] of [[sight]]) 'should be [[perceived]] and comprehended as {{Wiki|inferior}}, [[intermediate]], and {{Wiki|superior}}' (dman pa dan bar ma dan mchog [[gsum]] du mam par its [[Sin]]. [[rtogs pa]]\ ; in Tsori-kha-pa's Mchan-hgrel on the [[Pradipoddyotana]] (PTT, Vol. 158, p. 55-3 , we learn that the {{Wiki|superior}} kind is the [[Buddha]] going with that [[sense object]], e.g. [[Vairocana]] as [[form]]; (p. 56-1, [[form]] is also of three kinds, [[pleasurable]], repulsive or displeasing, and [[neutral]]).
 
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[[Jnanapada]] School:
 
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PraSantajnana's Upadesa-niscaya on [[Guhyasamaja]] (PTT, Vol. 63, p. 64-5); the three kinds arc {{Wiki|superior}} ([[lust]]), [[intermediate]] ([[delusion]]), and {{Wiki|inferior}} ([[hatred]]:.
 
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Celu-pa's Ratnavrksa-nima-rahasya-samdja-vrtti (PTT, Vol. 63, p. 183-5): {{Wiki|inferior}}, [[intermediate]], and {{Wiki|superior}}.
 
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Jinadatta's Paiijikd-ndma on Guhyasamdja (PTT, Vol.63, p. 259-1) : "Because one discerns it as [[having the nature of]] {{Wiki|superior}}, and so on, there are three kinds; [[having the nature of]] outer, inner, and both, means "non-apprehen-sion" ([[anupalabdhi]]), so one should understand it by the [[nature]] of [[three gates]] to [[liberation]], of [[voidness]], etc.' (mchog la [[sogs]] palii rari bzhin du [[brtags]] pahi [[phyir]] [[rnam]] [[gsum]] mo / phyi dari nari dan grii gahi [[bdag]] riid [[mi dmigs pa]] [[ste]] / stori pa riid la [[sogs]] pahi [[rnam]] par thar pahi [[sgo gsum]] gyi no bos rtogs par byaho /).
 
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Ratnakarasanti's Kusumdiijali-guhyasamdja-nibandha-noma (Vol. 64, p. 127-1): the three kinds mean the respective [[offerings]] by the three kinds of [[yogins]], the one of [[lust]], of [[delusion]], and of [[hatred]].
 
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Smrtijftanakirti's Sriguhyasamdja-tantrardja-vrtti (PTT, Vol. 66, p. 132-3): 'The "three kinds" means that one-knows (the [[object]]) as the [[three gates]] to [[liberation]], the [[signless]], etc.'
 
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Anandagarbha's Sri-guhyasamdja-mahdlantraraja- tikd (PTT, Vol. 84, p. 127-4, 5): 'The three kinds are outer, inner, and secret. That was explained by Arya-Jftanapada to mean fifteen in an external set,fifteen in a personal set,and fifteen in a secret set. Having cited hiswords,
 
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===[[INTRODUCTION TO THE OUH YASAMAjATANTRA]]===
 
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I should here explain clearly his meaning.' (mam pa [[gsum]] ni phyi dan nan dan gsaii bafoo / / de hphagj pa ye ges zhabs [[kyis]] phyifci [[bye brag]] bco lrta dan / naA gi [[bye brag]] bco lna dan / gsan [[bahi]] [[bye brag]] bco lAar biad pahi don hdir sgrar drans nas [[gsal]] bar Wad par bya [[ste]] /). He goes on to take the outer as three, which multiplied by the [[five sense objects]] yields the number fifteen, and does the same for the inner or personal, and for the secret which involves the prajildupaya union. In each case, the three arc the [[Buddha]], the [[Bodhisattva]], and the [[Devi]], associated with that [[object]] by the {{Wiki|triad}} of [[perception]], [[sense organ]] and [[sense object]], i.e. for [[form]], the three are the [[Buddha Vairocana]], the [[Bodhisattva]] K§itigarbha, and the [[Devi]] [[Rupavajra]].
 
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"There are three main sources for the various comments cited above. One is the [[Explanatory Tantra]] Samdhivyakarana, which is a verse {{Wiki|paraphrase}}, with slight enlargement, of the first twelve chapters of the Guhyasamajatanlra. In its treatment of Chap. 7, it states (PTT, Vol, 3, p. 240-3):
 
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I nail da A de bzhin phyi rol dan / ghi ga rjes su [[mi dmigs]] pal
 
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I [[gzugs]] la sogsgsum deyin te / [[lha]] mams la ni dbul bar bya 11 The three kinds of [[form]] and other [[sense objects]] are the non-apprehension of inner, outer, and both; one should offer those to the [[gods]].
 
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"The next source is the [[Explanatory Tantra]] Vajramdla, which states in what I call the 'nidana-kdrikd', no. 19 :
 
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sthataiyam vifaytfU asmadyoginadrayadarSind / hinamadhyapranilefu jiianatrayanidarSandl 11
 
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Afterwards the [[yogin]] who sees the [[non-duality]] should be dwelling upon [[sense objects]] '{{Wiki|inferior}}', '[[intermediate]]', and '{{Wiki|superior}}' by [[seeing]] the triple [[gnosis]].
 
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"The third source is the uttara-tanlra (18th chap, of the [[Sanskrit]] text, p. 158) :
 
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rQpafabdadayali kdmdh sukhaduhkhobhaydtmakdh / janayanti hrdaye nityatji ragadvefatamodayam 11 '
 
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The '[[desires]]' (i.e. the 5 [[strands]] of [[desire]], parieakdmaguna) '[[form]]', '[[sound]]', etc.—pleasurable, [[painful]], and [[neutral]]— continually generate in the [[heart]], (respectively), thesource of '[[lust]]', '[[hatred]]', and '[[delusion]]'.
 
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"With all that [[information]] at hand, it is easy to see that
 
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»ome commentators relied especially on the [[Vajramala]], some especially on the Samdhivyakarana, some especially on the uttara-lantra; and then some commentators tried to harmonize two different terminologies of 'three kinds" by taking it as 'three times three', i.e. three each of each three. The Samdhivyakarana expression 'non-apprehension' suggested to some commentators the non-tantric [[doctrines]] of '[[Perfection]] of [[Insight]]' (/>rajiia-paramita) with
 
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its [[stress]] on [[voidness]] (funyata), so they saw an opportunity to make [[contact]] with non-tantric [[Buddhism]] by the well-known set of [[Buddhism]], the [[three gates]] to [[liberation]] (trini vimokfa-mukhani), that is, the [[voidness]] (Sunyatd-), the undirected ([[apranihita]]-), and the [[signless]] (animilla-) gates. When one takes into account that these commentaries vary much more in most other places, where the [[Guhyasamaja]] passages arc not restricted by such concrete [[objects]] as the [[sense objects]], it is difficult to avoid the conclusion that some centuries of [[oral tradition]] have intervened between the basic Guhyasamdjatantra and the eighth century when the 'historical' writers began to appear on the scene. Of course, if the basic [[Tantra]] had been concocted by the first commentator, or had been composed just prior to his [[writing]] [[activity]], there should not have been any question of what the 'three kinds' were. Instead the commentators might have differed only in their {{Wiki|metaphorical}} [[interpretation]] of the standard 'three kinds'."
 
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Another conclusion one may draw from the {{Wiki|evidence}} of the above extract is that it is hazardous to try to understand the Guhyasamdjatantra just from reading it. Who, reading the [[phrase]] 'three kinds of [[form]]', would know what the three kinds arc, unless someone told him ?
 
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Now turning our [[consideration]] to the forty [[nidana]] verses, since they arc a part of the [[Vajramala]], and no {{Wiki|evidence}} has turned up to suggest their later addition, we may, pursuant to the above {{Wiki|reasoning}}, place these verses also in the fifth century, A.D. Alaipkakalasa's commentary on the Vajramdla, which is extant in the [[Tanjur]], docs not comment all the way up to the [[chapter]] which contains the forty verses. The verses arc citcd in the [[Pradipoddyotana]] without further explanation except for the classifying term '{{Wiki|pregnant}} [[sense]]' (garbhy-artha). The only [[Indian]] commentary on the [[Pradipoddyotana]] translated into [[Tibetan]] that generously treats these verses with comments is [[Bhavya]]-
 
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kirti's PrakdJikd. This is a highly opinionated commentary, but I found it worthwhile citing in several places.
 
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Later, [[in Tibet]], [[Candrakirti's]] work was highly prized, A commcntarial [[tradition]] arose which did not neglect the 40 verses. The [[Tibetan]] [[Bu-ston's]] commentary on the Pradipod-dyotana (Vol. Ta of his collected works, published by [[Lokesh Chandra]] in Part Nine) must have been eagerly greeted by [[Tibetan monks]] when it first appeared, probably as the first native commentary on that work by an {{Wiki|eminent}} authority on the [[Tantras]]. He continues the [[Madhyamika]] tone of commentary in the same manner as the [[Pradipoddyotana]] itself, that is, in a negative way by avoidance of the typical [[Yogacara]] vocabulary found in many other
 
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commentaries, especially in the [[Pancakrama]] [[tradition]]. [[Bu-ston]] has various disagreements with Bhavya-kirti's commentaries (the main one and the smaller one) and with Kumara's commentary on the [[Pradipoddyotana]], as also with unnamed [[teachers]] ("Some persons say..."). [[Bu-ston]] comments topically, not sentence by sentence in the order of occurrence in [[Candrakirti's]] work. This mode of commentary is not original, for some of the [[Indian]] commentaries are of this type. In line with this sort of commentary, he docs not comment on the 40 verses in their order, but topically. So after some remarks for the first four verses, going with E-vani ma-ya, he begins to jump around, although in the end accounting for almost all the verses. The [[Tibetan]] commentary on the Guhya-samaja by
 
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Kun-dgah-don-hgrub (the "Man nag rim gfiis [[gter mdzod]]"), reccntlv reprinted in [[India]], contains the 40 verses almost at the beginning, and in section [[KA]], f. 37a-b (pp. 73-74), also treats the 40 verses topically and with extreme brevity. These topical groupings are of no help to me in the {{Wiki|present}} work, because I shall treat the verses in their order, to fully bring out the author's {{Wiki|intentions}} as an {{Wiki|individual}} composition. The {{Wiki|commentarial}} [[tradition]] on [[Candrakirti's]] work culminated in Tsoft-kha-pa's [[Mchan]] hgrel (annotation in smaller [[writing]] in between the words or phrases) in the early fifteenth century. The [[Pradipoddyotana]] had been first translated by the [[Indian]] [[pandit]] Sraddhakaravarma and the great [[Tibetan translator]] Rin-chen-bsari-po (958-1055); Tsori-kha-pa used this translation as well as 'the two [[new translations]]' ([[Mchan]] hgrel, p. 91-4). Tsori-kha-pa's annotation has {{Wiki|evidence}} that he had
 
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read [[Bu-ston's]] work and continued many of his [[ideas]], but Tsoh-kha-pa's treatment is far advanced. He knew that in order for a commentary to be useful, it had to follow the order of the original work. So does his annotation [[Mchan]] hgrtl on the
 
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[[Pradipoddyotana]], and his Mlhakgcod on the {{Wiki|individual}} chapters.
 
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His Don [[gsal ba]] on the [[Guhyasamaja]] follows the order of the [[three mandalas]] ; and his Dbai. gi don follows the order of the mandalarite. Thereby his works were of great convenience for me to consult, and it must have been the same for the [[Tibetans]]. There can be little [[doubt]] that the Guhyasamdjatantra reached an advanced and mature [[interpretation]] [[in Tibet]] at the hands of the great [[teachers]] [[Bu-ston]], Tsoh-kha-pa, and others.*
 
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•After (he {{Wiki|present}} work was completed, I became indebted to Serkong [[Rimpoche]], Assistant Tutor to [[H.H. the Dalai Lama]], for allowing me to secure a copy of a text just reprinted in [[North India]] for restricted circulation. This is by Ses-rab-sen-ge, a [[disciple]] of Tson-kha-pa—a commentary on [[Candrakirti's]] [[Pradipoddyotana]] in its [[Tibetan]] version. This native work is a remarkable piece of popularization of a [[Tantric]] topic, which I believe was composed after the [[death]] of [[Tson-kha-pa]], his [[teacher]]. The author
 
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appears to have taken as basis Tson-kha-pa's [[Mchan]] fatfl annotation on the [[Pradipoddyotana]], incorporating the annotation into the text commented upon in a lucid {{Wiki|paraphrase}} which, however, omits thorny points and then adds citations from other works, Tanlric anil non-Tantric. The author constantly rationalizes with remarks like "don ni" ("the meaning is as follows'" . ID illustration, in the course of Chap. One commentary, his explanation of the forty verses is approximately a {{Wiki|paraphrase}} of Tson-kha-pa's [[Mchan]] bgrtl on those verses, but omits mention of Tson-kha-pa's diflicull comment «n Sru. In Sec. Ka, f. 45 b to 46a-6, he has various ways of grouping the venes (which [[Tson-kha-pa]] did not {{Wiki|present}} in his commentary , but gives DO {{Wiki|solution}} for the order of the verses from 1 to 40. In Sec. Nga, f. 41 a, he poinu out that [[pratyahara]] and [[dhyana]] (the first two of the six-membctrd [[yoga]]) are included in "arcane [[body]]" (T. I us dhen)—which is Tson-kha-pa's position. It ii this position that is the chief clue for solving the order of the
 
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forty verses, that is,if one tries to accommodate this position within the forty veries, especially with the Ki-Ya ([[Body]]) verses. It is good that this fascinating work is receiving its due [[appreciation]] from the [[Gelugpa Lamas]] who specialize in [[Tantra]]. Besides, the [[Tibetans]] have recently reprinted works by Mkhas-grub-rje and by the First Panchcn [[Lama]] on aspects of the
 
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Cuhyasamajc cull. I have made an important observation about the [[latter]] two works in my Appendix 2. In any case, my policy of relying on the [[Master]] Tsoh-kha-pa, rather than on the derivative {{Wiki|literature}} of his followers, should be appreciated by the presenl-dav [[Gelugpa monks]], who can scarcely deny that [[Tson-kha-pa]] was as much a [[Lama]] [[guru]] ' as any that can be met today.
 
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B. The title of the work and its opening sentence ([[nidana]])
 
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The full title as found at the ends of chapters in the edited text is: SarvatathdgatakdyavdkcittarahasydtirahasyaguhyasamajamahS,' guhyatantrardja. The following translation of the title will be justified: Great-secret [[King]] of Tantras—the '[[Secret Union]]' of the secret and the greater secret belonging to the [[Body, Speech and Mind]] of all the [[Tathagatas]].
 
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Vitapada's commentary Mukhagama-vrtti (PTT, Vol. 65, p. 66-4) explains some of the construction of the title: "'[[Tantra]] of samdja by all the [[Buddhas]]' means [[Vajradhara]] because it is the union (samdja) by all the [[Buddhas]] in the manner of para-
 
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mart ha and sarrivrti. To show that, there is 'Thus' (evaift). "Great secret' (mahdguhya) means the [[illusory]] (mdyopama). "Secret' (rahasya) means the Stage of Generation. 'Greater secret' (atirahasya) means the [[thusness]] of all modes. The great 4gama which incomparably shows those matters, is the Samdja" (/ sans [[rgyas]] kun gyis hdus pahi rgyud ces pa ni / sans [[rgyas]] thams cad [[don dam pa]] dan [[kun rdzob]] kyi tshul du hdus pahi [[phyir]] [[rdo rje]] hchari baho / de ston par [[byed pa]] la yah de skad ces byaho / gsan [[chen]] ies pa ni [[sgyu ma]] lta buho / gsari la ies pa bskyed pahi rim paho / ches gsah ba £es pa ni dnos po thams -cad kyi de biin hid do / de [[rnams]] ston par [[byed]] pahi gon na med pahi [[lun]] [[chen po]] ni hdus paho / ).
 
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This commentary makes it clear that the compound rahasydtirahasya is a dvandoa, to be understood by such pairs as sanivrti-salya and paramdrtha-satya; Stage of Generation and Stage of Completion. By bringing in the expression 'Thus' (<«<im))Vitapada also indicates the relation between the title and the first sentence of the Tantra which begins with evam.
 
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The most important part of the title is the expression guhyasamaja, because this is the standard abbreviated fonn of the title, which in turn is abbreviated to samdja. Some light is shed on the abbreviated title by its chapter one, verse 3:
 
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Bhafasva bhagavan tattvam vajrasarasamuccayam / sarvatathagatam guhyam samajam guhyasambhavam // Lord, pray explain the samdja, the reality, sum of diamond essences, the all-tathagata secret, and wfijat arises from the secret !
 
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The Pradipoddyotana comments with various of its classifying signals, 'invariant sense' (akfararthah), and so on: / bhdfasva
 
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samajam iti sambandhah / samajain ili dvayor ekibhavah samajam / aksararthah // vajrapadmasamayogam samajam/ samastarigam II prajnopayasamayogain samajain / garbhi // laipvrtiparamarthasatyayor inilanah samajam / guhyasambha-vam iti saiva vifesanah / guhyam prabhasvaram tasmat / sambhutam advayajnanaimakain 111 ahavajradharam ili yavad/ kolikah // sarvatathagatam guhyam iti sarvatathagatanain *pa-ramparycna gopaniyam guliyam ' vajrasaras tathagatah lesam ekibhavalaksanam samuccayam/ tattvam yathabhutam I'rans-lation (Mchan hgrel, p. 24 : 'Pray explain the samdja' is the application. Concerning 'samiija , the unification of a pair is samaja with invariant sense. The union of diamond and lotus is sdrnoja with shared sense. Insight, the means, and their union is samaja with pregnant sense. The merger of the two truths, conventional and absolute, is samiija; what arises from the secret is precisely that as the extraordinary case, to wit, the secret is the Clear Light, and what arises therefrom goes up 10 Maha-vajradhara who is the non-dual knowledge; samaja) with ultimate sense. The all-tathagata secret is the secret, to be preserved of all the tathagatas, handed down in succession (of master and disciple). The diamond essences are the Tathagatas; their sum has the characteristic of unification. The reality is as it really is.
 
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The words 'Body, Speech, and Mind' run through a gamut of usages, of which the most comprehensive list is ten in number (see Ratnakarasanti's exposition in C, below V The invariant sense is that the Diamond of Body is Vairocana, the Diamond of Speech is Amitabha, and the Diamond of Mind is Aksobhya. To these three Tathagata families arc added Amoghasiddhi and Ratnasanihhava to make a total of five Tath&gatas, the usual meaning of 'all the Tathagatas'.
 
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In the second paragraph after verse 3 of chapter one, there occurs the expression sarvalathagatanam kiyavakcillaguhyam, on which the Pradipoddyotana comments (Mchan hgrrl, p. 24): I sarvatathagatanain k.iyavakcittaguhyam samayasam-varadikulatrayaparinamah / aksararthah // sarvatathaga-tanain kayavakcittaguhyam vyanjana [trayam] / samas-tai'igah II sarvatathagatanain kayavakcittaguhyam jftana-trayaprakrtyabhasav.iyuvahanam / garbhi // sarvatalha-gatanam kayavakcittaguhyam jftananiayadehah/kolikah/.
 
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'The secret of the body, speech and mind of all theTathi-gatas* means the extending to the three families of pledges, vows,and so on; invariant sense.'The secret of the body...' means the three syllables (for generating the deities); shared sense. 'The secret of the body...', means the windvehicle for the appearance of the (eighty) prakrlis upon the three lights; pregnant sense. 'The secret of the body...', means the body made of knowledge; ultimate sense.
 
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The foregoing should demonstrate the multiple levels of interpretation that can be, and were extended to the words of the title.
 
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The length of the opening sentence (nidana) is established by theory that it demonstrates the 'five perfections', that is to say, of the teaching, the retinue, the time, the teacher, and the placc. Naturally we give much weight to the tradition of the Explanatory Tantra Vajramala, as found in AlamkakalaSa's Sri -vajramdld-mahdyogatantra-tikd-gambhirarthadipikd (PTT, Vol. 61, p. 164-1):
 
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I bsdus don tcs bya ba ni phun sum tshogspa lha dan Idan pa ste I de la hdi skad ccs bya ba la sogs pas bstan pahi bya ba phun sum tshogs paho // bdag gi thos pa 2es bya ba la sogs pas ni hkhor phun sum tshogs pa mdor bstan pahoII dus gcig na ccs bya ba la sogs pas ni dus phun sum tshogs paho // bcom Idan hdas ces bya ba la sogs pas ni ston pa po phun tshogs paho / / dc b2in gsegs pa thams cad kyi sku dan gsuri dan thugs kyi sfiin po rdo rj'e btsun mohi bha-ga rnams bcugs ste / 2es bya ba la sogs pas ni gnas phun sum tshogs pa gsuns so / The 'concise meaning' is possession of five perfections. Among them, by way of evam, there is the perfection of what is to be taught. By way of maya Srutam, there is the perfection of the retinue, in brief. By way ofekasmin samaye, there is the perfection of time. By way of bhagavan, there is perfection of the teacher. By way of sarvatatha-gatakayavakcittahrdayavajrayofidbhagefu vijahara, there is perfection of the place.
 
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On the other hand both Vajrahasa's Tantrardja-Sriguhyasamaja-(ika and Lilavajra's Guhyasamdjatantra-nidana-gurupadesabhdfya (PTT, Vol. 66, p. 75-5 and p. 97-2) explain the application of five perfections (phun sum tshogs) in this manner : 1. the teacher
 
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(ston pa) indicated by bhagaidn; 2. compiler (sdud pa po), by evam maya Srutam ekasmin samaye; 3. place (gnas), by sarvatathi-gata. .vijahara; 4. retinue hkhor by ariabhilapydnabhildpyaih (text, chap. I, p. 1, line 3) down to saqidrSyate una (text, p. 2, line 12); 5. tantra, i.e. the discourse >yud , by evam. Therefore, the [[intention]] of these two authors (obviously closely affiliated) is to extend the [[nidana]] dow n through the naming of all auditors to the [[discourse]]. The same allotment of the text to [[perfection]] of the retinue is apparently given by the writer [[Kumara]] in his Pradipadipa-tippani-hrdayadaria PTT, Vol. 60, p. 220-1 . However, as the niddna verses are found in the Vajramdld, I accept Alamkaka lava's explanation especially since the forty {{Wiki|syllables}} going with the kdrikds amount to the length as stated by Alamka-kalasa. The niddna thus established is as follows :
 
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Evarn [[maya]] srutam [[ekasmin samaye]] [[bhagavan]] sarvatathagata-kayavakciitahrdaya-vajrayosidbhagesu vijahara.
 
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Thus by me it was heard—on an occasion—the [[Bhagavat]] ('the Lord') was dwelling in the bhagas of the [[diamond]] ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]].
 
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Smrtijilanaklrti's Sri-guhyasamdja-tantraraja-vrtti (PTT. Vol. 66, p. 125-5) makes a {{Wiki|distinction}} of 'shared' and 'unshared' [[sense]] to apply to defining the niddna itself. He says, "Among those words, evam comprises all aspects of [[sound]] ; hence it is the [[form]] of the 'unshared' niddna, which [[symbolizes]] the [[adamantine]] [[state]] of the'mind of [[enlightenment]]' (bodhicittaY' ( / de la hdi skad ces pa ni sgrahi mam pa mthah dag bsdus pa stc/ des thun moh ma [[yin]] pahi glen gjihi ho bo byah chub kyi [[sems]] [[rdo rje]] hid mtshon paho / . Furthermore, "The words mayd Srutam, etc. express the [[form]] of the 'shared' niddna" ( [[bdag]] gis [[thos pa]] ies pa la [[sogs]] pas ni thun mohgi glen giihi ho bo gsuns te /). His subsequent comments show that by 'shared niddna' he means the part which succinctly expresses the [[five perfections]]. According to his commentary, 'by me' mayd) is the [[perfection]] of the auditor (in other texts, the [[perfection]] of the retinue); 'was heard' (irutam), the [[perfection]] of the [[teaching]]; 'on an occasion' ([[ekasmin samaye]]), the [[perfection]] of the time; 'the [[Bhagavat]]' {bhagaidn , the [[perfection]] of the [[teacher]] ; and the remaining words down to 'was dwelling in the bhagas'
 
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(...bhagefu vijahara), the [[perfection]] of theplacc. His explanation leaves the [[nidana]] the same length as my acccptancc. However, no other commentary that I examined mentions such a divison of the words as made by [[Pandit]] [[Smrti]].
 
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The meaning of the [[nidana]] as a coherent sentence can be considered on several levels. There is the simple {{Wiki|paraphrase}}, with a few words added, as in Tson-kha-pa's [[Mchan]] hgrel on the [[Pradipoddyotana]] (bracketted {{Wiki|expressions}} from [[Mchan]] hgrel, pp. 11 and 12):
 
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Thus by me it was heard (directly, not from an intermediary; but not yet comprehended)—on an occasion (not with another [[element of consciousness]]; not at another time; and in a single instant)—theBhagavat (having the six allotments, lordliness, etc.) was dwelling (with the dress of a [[cakravartin]]) in the bhagas (destruction of [[defilement]]) of the [[diamond]] ladies (the prajAa view of voidncss attended with great ccstasy, [[mahasukha]]) of the [[heart]] ([[Mahavajradhara]]) belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]].
 
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That {{Wiki|paraphrase}} is consistent with Indrabhuti'sexplanation in his J
 
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ildnasiddhi (GOS, p. 81): / evam [[maya]] Srutam ekasmin samayc [[bhagavan]] sarvatathagatakayavakcittahrdayavajrayo-sidbhagesu vijahara ckasminn cva kale / [[bhagavan]] aisvaryadi-gunayuktatvat / hrdayatn jftanam tad eva vajrayosit abhedya-prajfiasvabhavatvat, tad eva bhagaip sarvakleSabhafljanat, tesu sarvatathagatakayavakcittahrdayavajrayosidbhagesu
 
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vijahara / "Thus by me it was heard—upon an occasion—the Lord was dwelling in the bhagas of the [[diamond]] ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tatha-gatas" :—'on precisely that occasion, the Lord, because endowed with the (six) [[merits]] of lordliness and so on; was dwelling in those bhagas of the [[diamond]] ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]], where the [[diamond]] ladies arc precisely the heart-knowledge, because of the self-existence of [[non-dual]] [[insight]], and where the [[bhaga]] is precisely the same, because of destroying all [[defilement]]."
 
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The [[Explanatory Tantra]] of the Guhyasamdja called Sartidhi-vydkarana rc-tells the niddna in this revealing manner (PTT, Vol. 3, p. 231-4), labelled lkolika' ([[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]) for the portion citcd in [[Pradipoddyotana]] ([[Mchan]] hgrel, p. 17-5 to p. 18-1):
 
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I punar aparam arya-vyakhyanam aha / evam [[maya]] Srutam [[tattvam]] [[ekasmin samaye]] sphute / [[bhagavan]] guhyavajreSas trivajrasamayottama(h) // sarvatathagate jftane acintyagunasampadi / sadasadubhayatite asthanasthitisamjnini // akaiaikasvabhavc'smin sarvajftajiianabhavini / jagaddhrdi viSuddhakhye vijahara mahamunih // (end of quotation).
 
  
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[[Buddhism]] is a relatively small [[religion]] in {{Wiki|Sweden}}, but has seen an increase in recent years. The number of [[Buddhists]] in April 2011 is estimated at around 45,000 [[people]] or close to 0.5% of Sweden's population,  making it Sweden's third largest [[religion]] after [[Christianity]] and {{Wiki|Islam}}. Most practitioners have an {{Wiki|Asian}} background and come mostly from [[Thailand]], [[China]] or [[Vietnam]].
  
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In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income.
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http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html
  
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I [[ma rig pa]] dan hdu [[byed]] dan /
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http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html 
  
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I [[rnam]] par $es dan mih dan [[gzugs]] /
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It,s a [[shame]] to take a [[money]] from [[buddhist monks]]. [[Interesting]] how much {{Wiki|Swedish}} government pays for [[Christian]] {{Wiki|church}}  to keep it alive.
  
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I [[skye mched drug]] dan [[reg pa]] dan /
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it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say  frankly that they [[hate]] [[Buddhism]]  
  
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I [[tshor ba]] dan ni [[sred pa]] dan //
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It shows how wrong  country I chose when I was expelled from the {{Wiki|Soviet Union}} by [[Gorbachev]]  when I made,  first time in [[Soviet]] history, an [[opposition]] party against [[Communist Party]], My [[idea]] that erupted  the {{Wiki|Soviet Union}} and perestroika.
  
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I fter len [[srid pa]] [[skye ba]] dait /
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Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or  [[understanding]] that  {{Wiki|Sweden}} does not like  a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}.
  
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I rga Si Ses bya [[rig ma]] [[yin]] 11
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I have been actively involved in [[Buddhism]] for 45 years, I established the [[Nyingma]] [[Buddhist tradition]] in {{Wiki|Estonia}}, built 5 [[stupas]] there, My friends also actively contributed to the translation of a large amount of [[Buddhist literature]]. [[Soviet]] times nobody paid [[attention]] to my work in field  of [[Buddhism]].
  
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I na rgyal che [[bahi]] ha rgyal dan /
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Now when I went back to {{Wiki|Estonia}} and started [[to build]] a new [[stupa]] the new [[Estonian]]  government arrested me and my friends and  accused me that I am hiding [[weapons]] in my country house what I haven't visited already 15 years .
  
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I naho [[sham]] ha rgyal mnon ha rgyal /
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They hold me in jail two days until  {{Wiki|swedish}} ambassador Dag Hartelius  called to the police. Why it's happened? Because in {{Wiki|Estonia}} old [[Wikipedia:Communism|communists]] are still  in power. And they [[hate]] me because I destroyed the {{Wiki|Soviet Union}}.
  
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I gzan yah ha rgyal las ha rgyal /
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I built a [[stupa]]  and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982  I build 4 [[stupas]]  with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]].
  
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/ cun [[zad]] ha rgyal log par bcas //
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At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was  a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him.
  
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It is striking that instead of cooperation, there is an immediate denigration against  [[Buddhist]] [[activities]] from [[scientific]] side . Now that everyone is talking about a multicultural {{Wiki|era}}, both freedom of {{Wiki|speech}} and freedom of [[religion]], the {{Wiki|Swedish}} government is asking to tax {{Wiki|donations}} to [[Buddhists]] .
  
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An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference  [[Buddhism]] and Nordland and she got such answer : 
  
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Furthermore, the 'Arya-Vyakhyana' states :
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I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise
  
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Yours sincerely,
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[[Richard Gombrich]]
  
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Thus, the [[Reality]], was heard by me on a certain time [[extraordinary]].
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And it is a solid old {{Wiki|university}} with English [[traditions]].  
  
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The [[Bhagavat]], [[diamond]] [[lord of mysteries]], with the supreme pledge of the triple [[vajra]],
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The same time we have big site in [[Internet]] dedicated to this conference.
  
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Was dwelling as the [[Mahamuni]] in the [[pure]] [[heart]] of the [[world]], in this unique self-existence of sky having the modes of [[omniscient knowledge]], in the all-Tathagata [[gnosis]] having the [[inconceivable]] [[perfection]] of [[merits]]; beyond [[existence]], [[non-existence]], and both, called 'place of no location'.
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The question arises as how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland.  
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The [[wisdom]] ([[vidya]]) (there) is the knowable of {{Wiki|nescience}} (aoidya), motivations (samskdra), [[perceptions]] (vijildna), name-and-form ([[nama-rupa]]), [[six sense bases]] {faddyatana), [[contact]] {sparSa), [[feelings]] (vedand), [[craving]] (Ir/nd), {{Wiki|indulgence}} (upddana), {{Wiki|gestation}} {[[bhava]]), [[birth]] ([[jati]]), [[old age]] and [[death]] (jard-marana); and (that'place of no location') has [[pride]] (mdna), haughty [[pride]] ([[atimana]]), '
 
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I am'-pride ([[asmimana]]), assuming [[pride]] ([[abhimana]]), [[pride]] over [[pride]] (mdnalimdna), begrudging [[pride]] (iinamdna), along with the perverse kind (mithydmdna).
 
  
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It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is  [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]],
  
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https://www.lotsawahouse.org/
  
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The Samdhivyakarana represents the place where the [[Bhagavat]] was dwelling to be the'Nirvarta without fixed abode' (apratif (hi-tanirvana); his [[consort]], the [[vidya]], to be the instantaneous [[vision]] of all twelve members of [[Dependent Origination]] (pratitya-samutpdda) headed by {{Wiki|nescience}} ([[avidya]])\ and his [[pride]], the standard seven kinds mentioned by Abhidharma-kofa (V. 10). Apparently what is meant is that ordinary persons can have one [[pride]] or several in combination, but it is superhuman to have all seven. The [[pride]] thereby becomes the '[[divine pride]]' (divata-garva).
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It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know   {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and his relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]].  
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Another re-telling of the [[nidana]] is quoted by [[Candrakirti]] from an (unnamed) [[Explanatory Tantra]] (understood in [[Tibetan tradition]] to be the Devendrapariprccha)—it was immediately preceded by the Devendrapariprccha passage on E-vam—and is here edited from the [[Pradipoddyotana]] {{Wiki|manuscript}} and translated with some [[Mchan]] hgrel (p. 14-1,2) expansion :
 
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[[maya]] Srutam iti proktam cakravartisvarupina / bijarupena yat srstam devatacakram uttamam // paramanandakalo'sau ckam [[samaya]] [[ucyate]] / astaisvaryena [[bhagavan]] mahasukhapade sthitah // sarvatathagatah proktah paficaskandha jinair iha / tadatmakayavakcitto hrdvajro'sau mahasukhah // yositsusamskrta [[mudra]] bhagam padmam susamskrtam/ vijahara sthitas [[tatra]] bindurupena vajradhrk // The words 'by me was heard* arc pronounced by the true [[form]] (the [[bodhicitta]] in [[father-mother]] union) of the [[Wheel-turner]] ([[cakravartin]]). What is emitted by that seed-form is the chief divinity-circle (—the [[Vijaya]]-
 
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[[mandala]] generated in the mother-lotus).
 
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That time of [[supreme bliss]] is said to be 'on an occasion*. The Lord abides in the place (the [[bhaga]]) of great [[ecstasy]] with the eightfold lordliness.
 
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'[[AH]] the [[Tathagatas]]' arc pronounced by the Conquerors to be the five [[personality]] [[aggregates]] in this [[world]]. That '[[diamond]] of the [[heart]]' with great [[ecstasy]] has the '[[body]], {{Wiki|speech}}, and [[mind]]' of the (practitioner's) [[self]].
 
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The 'lady' is the well-finished [[Mudra]] (i.e. the karma-or jUana-mudra as a result of having been generated into a [[goddess]] and having had the [[gods]] placed in her). The [[bhaga]] is the well-finished [[lotus]]. The [[Vajra-holder]] 'was
 
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dwelling' therein (i.e. in the [[bhaga]]), abiding in the [[form]] of the [[bindu]].
 
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A {{Wiki|pregnant}} implication of the'winds'is brought in by the formulation in the Sri-Vajrahrdayalamkuratantra (PTT, Vol. 3, p. 255-5) : "Thus by me it was heard—on an occasion— the [[Bhagavat]] was dwelling in five-part manner within the circle of the ten ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]]." (/ hdi skad [[bdag]] gis [[thos pa]] dus gcig na / bcom [[Idan]] hdas de Win gsegs pa thams cad kyi sku dan gsuris dan thugs kyi sniri po bud med bcuhi [[dkyil]] na cha £as lna [[bahi]] tshul du b£ugs so / ). 'In five-part manner' presumably means as five [[Tathagatas]]; and 'circleof teh ladies', the five [[principal]] and five ancillary [[winds]]. The {{Wiki|pregnant}} [[sense]] of the [[nidana]] in terms of '[[winds]]' is further borne out by [[Guhyasamaja]], Chap. I, p. 3: / atha khalu aksohhyas [[tathagatah]] sarvatathagata-kayavakcittahrdaya-vajrayosidbhagesu caturas-raip virajaskarp mahasamayamandalam adhisthapayam asa /
 
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I svaccham ca tatsvabhavam ca nanarupam samantatah / / buddhameghasamakirnam sphulirigagahanajvalam /
 
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I svacchadimandalair yuktarn sarvatathagataip puram 11 The translation is aided by [[Mchan]] hgrel (p. 20-4, 21-1, 2, and 81-4) :
 
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Then, you know, (the officiant=) [[Aksobhya]] [[Tathagata]] (= oijnana-skandha and lord of the three lights or the three jiidnas) blessed the four-cornered dustless [[mandala]] of 'Great Pledge' in the bhaga-s ( = the [[Clear Light]] resorted to by illustrious persons) of the [[diamond]] ladies ( — the [[Clear Light]]) of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tathagatas—'on all levels with diverse [[forms]], both clear and the self-existence, of clarity, pervaded by a Buddha-cloud that thickly blazes with (five) tongues of flame (= the five ancillary [[winds]]), (each) full of all the (five) [[Tathagatas]] associated with the [[mandalas]] of clarity ( = Light), etc. (=Spread-of-Light and Culmination-of-Light).'
 
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Here the rays of the five ancillary [[winds]] arc each multiplied by five, to be compared with the twenty-five twisted threads called jnana-sulra in the mandala-rilc described in [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]]. Each [[Buddha]] is associated with a certain {{Wiki|color}} and [[symbolized]] by a thread of that {{Wiki|color}}.
 
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A
 
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On the other hand, the literal [[form]] of the [[nidana]] is doubtlessly challenging, since the [[word]] [[bhaga]] often has the meaning of '{{Wiki|female}} {{Wiki|organ}}'. Therefore, the Vajrajiidnasamuccaya (PTT, Vol. 3, p. 253-1) has this passage :
 
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The [[Bhagavat]] spoke: 'The [[Sravakas]] andso on, unliberated from the discursive [[impressions]] of practising the law free from [[passion]] (viragadharma), became astonished to hear the [[diamond]] words ([[vajrapada]]) of the Maha-yoga-tantras—"was dwelling in the [[bhaga]] ($)oi the ladies" —which exemplify the [[doctrine]] of [[lust]] (rdgadharma). The explanation which docs not conflict with their [[aspirations]] is said to be the explanation as the shared [[sense]].
 
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The last sentence (smon par [[byed pa]] de [[rnams]] dan mi hgal [[bahi]] sgo nas bSad pa dc ni spyihi don du bSad pa gsuns paho) can be clarified with CandrakTrti's classifying terms, as set forth below. The [[Tantra]] is here alluding to the [[sense]] shared with non-tantric [[Buddhism]]. Assuming an explanation of the niddna is forthcoming concordant with ordinary [[Buddhism]], we assume such is the explanation in Tson-kha-pa's {{Wiki|paraphrase}} presented above and [[Indrabhuti's]] brief expansion. The Samdhivyakarana's re-telling seems also to represent the 'shared [[sense]]'. The explanations in terms of [[winds]] and in terms of the three lights and [[Clear Light]] should be considered as the unshared [[sense]], especially unshared with non-tantric [[Buddhism]].
 
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C. The seven ornaments and subdivisions
 
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Also fundamental to his [[tantric]] system is that there are levels of [[interpretation]] of the basic [[Tantra]], a difference of explanation in accordance with the [[listeners]], and a determined categorization of the sentences of the [[Tantra]]. Herein lies the great contribution of [[Candrakirti's]] 1'iadipoddyotana employment of the classificatory twenty-eight subdivisions of the 'Seven Ornaments', a {{Wiki|terminology}} stemming from the Vajrajndna-samuccaya-tantra. Some examples of this {{Wiki|classification}} have already been presented in the foregoing [[sections]], especially {{Wiki|pregnant}} [[sense]] . At the end of the [[Pradipoddyotana]], Candra-kirti suggests the [[reason]] for adopting this {{Wiki|terminology}} by recalling the [[Buddha's]] {{Wiki|dilemma}} immediately after his [[enlightenment]], when he hesitated to teach his [[doctrine]] since it was too profound for [[people]] at large. Yet the [[Buddha]] did begin to teach
 
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on the basis that persons were like lotuses—some were still in the mud, others had a stem reaching up, and a few had blossoms on the surface which needed {{Wiki|sun}} warmth. So also, in the case of the [[Tantra]], one had to adapt the explanation to the particular stage of the candidate. Accordingly, the [[master]] had to know multiple explanations, so he could answer a [[disciple]] to his temporary [[satisfaction]].
 
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For presenting below the gist of the {{Wiki|classification}}, I employ the [[Pradipoddyotana]] {{Wiki|manuscript}} which is somewhat chaotic at the beginning, Tson-kha-pa's [[Mchan]] hgrel on that work, and Sraddha-karavarman's *VajrajHdnasamuccaya-tantrodbhara-saptdlamkdra-vimocana (restored title) (PTT, Vol. 60, pp. 138-139). Yukei Matsunaga has also studied this {{Wiki|terminology}} in an article in [[Japanese]], "On the Saptalamkara" (March 1963).
 
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The seven ornaments are :
 
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1. Introduction (T. glen bslan ba),
 
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2. Way (T. tshul),
 
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3. Alternatives (T. mthah),
 
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4.Ex-planation (T. bSadpa),
 
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5. Grouping (the auditors) (T. bsdus pa),
 
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6. Persons (T. ganzag),
 
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7. Purpose (T. [[dgos pa]]).
 
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The first ornament, of Introduction, has [[five sections]] :
 
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1. [[name]], i.e. Mahayogatantra (the {{Wiki|commentarial}} reference to the Guhyasamdjatantra, which however lacks that appellation in its formal title);
 
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2. for whom, i.e. for the ocean of candidates (vineya);
 
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3. composer, i.e. [[Vajrasattva]], thesixth [[Buddha]];
 
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4. extent, i.e. seventeen chapters and twenty [[rites]] ([[cho ga]] Hi Su), continuation [[tantra]] (ultara-tantra) in one [[chapter]], and [[explanatory tantras]] of such-and-such extent;
 
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5. requirement, i.e. the'Stage of Generation' ([[utpatti-krama]]), the 'Stage of Completion' ([[sampanna-krama]]), the ordinary and the {{Wiki|superior}}, etc.
 
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The second ornament, of Way, constitutes two interpretations of [[four parts]],
 
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1. [[lineage]] (sanUdna, rgyud),
 
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2. underlying [[cause]] (niddna, glen gSi),
 
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3. true [[word]] ([[nirukti]], nes pahi tshig),
 
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4. impulse ([[hetu]], rgyu).
 
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As to the two interpretations, the [[Pradipoddyotana]] passage ([[Mchan]] hgrel, Vol. 158, p.
 
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4) states that there are [[four parts]] to the Way of be
 
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coming a [[Buddha]] according to the [[doctrine]] free from [[lust]] (virdgadharma) and [[four parts]] according to the [[doctrine]] of [[lust]] (ragadharma), as in the following tabulation:
 
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[[four parts]] as viragadharma
 
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1. [[lineage]] [[birth]] of the man (in a [[fortunate]] place)
 
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2. underlying [[cause]] rearing in the circle of women
 
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3. true [[word]] j the [[teaching]] according to the [[Vinaya]]
 
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4. impulse (zestful) practice of the Law with [[desire]] for the fruit ([[Enlightenment]])
 
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as ragadharma generating the [[Buddhas of the five families]] in the Stage of Generation unification of those families in the Stage of Completion [[dharanis]] such
 
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The Viragadharma is of course based on the {{Wiki|biography}} of [[Gautama Buddha]]. In his case, the 'sanitaria' is the {{Wiki|solar}} [[lineage]] (suiyaoamfa) through his father [[King Suddhodana]] and mother [[Queen Maya]]. The 'niddna' is his early [[life]] in the palace, reared by the nurses and then surrounded by the {{Wiki|harem}} women, toward whom he had '[[viraga]]' ([[aversion]]) and from whom he left for the [[religious]] [[life]]. The [[four parts]] seem to agree with the order of superintendence of the four [[goddesses]] who in [[chapter]] XVII implore the Lord to emerge from the [[Clear Light]] (see the section '[[Diamond]] Ladies of the [[Heart]]'); that is, they implored in the order [[Mind]], [[Body]], {{Wiki|Speech}}, Acts.
 
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The third ornament, of Alternatives, amounts to six (talkofi) in three pairs, which are 'hinted meaning' (neydrtha,
 
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dran bahidon) and 'evident meaning' ([[nitartha]], fits pahi don); '[[twilight language]]' (samdhya bhd>d) and 'non-twilight [[language]]' (no samdhya bhdfd); 'standard {{Wiki|terminology}}' (yalharuta), e.g. '[[mandala]]', and coined {{Wiki|terminology}} (no yalharuta), e.g. 'kotdkhya' (pseudonym for one of the ten [[winds]]). There has been much [[scholarly]] [[discussion]] in the {{Wiki|past}} on the meaning of the term sarpdhya bliafd (of which samdhi-bhdfd is a [[form]]), and in the Renou memorial volume I defended my [[interpretation]] that it is "'[[twilight language]]'.
 
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The fourth ornament, of Explanation of the [[sense]] of a given passage, is of four kinds (1) 'invariant [[sense]]' (akfardrtlia, yigdon), (2)'shared [[sense]]' (samastdrigdrtha, [[spyi]] don), (3)'preg-nant [[sense]]' (garbhy-artha, [[sbas don]]), (4) '[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]' (koli-kartha, mthar thug don), in further explanation and breakdown as follows :
 
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1. 'invariant [[sense]]', i.e. literal meaning.
 
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2. 'shared [[sense]]', of two sorts :
 
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(a) [[sense]] shared with non-tantric [[Buddhism]],
 
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(b) [[sense]] shared with the three [[lower Tantras]].
 
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3. '{{Wiki|pregnant}} [[sense]]', of three sorts :
 
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(a) {{Wiki|pregnant}} [[sense]] clarifying the doctrinc of [[lust]] (ragadharma-prakasana-garbhin),
 
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(b) {{Wiki|pregnant}} [[sense]] revealing '[[conventional truth]]' (-[[Illusory Body]]) (samvrti-satya-sambo-dhagarbhin),
 
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(c) {{Wiki|pregnant}} [[sense]] considering the three gnoses (jftanatraya-vicintana-gai bhin).
 
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4. '[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]', of two sorts :
 
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(a) [[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]] clarifying the [[Clear Light]] (prabhasvara-prakaia-kolika),
 
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(b) [[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]] revealing the paired-union (yuganaddha-prabodhana-kolika).
 
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The fifth ornament, of Grouping (the auditors), is of two kinds :—an assembly, to which 'invariant [[sense]]' and 'shared [[sense]]' among the four Explanations are [[taught]]; and [[disciples]], to whom '{{Wiki|pregnant}} [[sense]]' and '[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]' among those four are [[taught]].
 
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The sixth ornament, of Persons, means the five kinds of persons who receive [[initiation]] ([[abhi]]}eka) and adhere to pledges ([[samara]]) and [[vows]] ([[samvara]]). They are called 'jewel-like [[person]]' (ratna-pudgala), the 'blue-lotus' ([[utpala]]), the 'white-lotus ([[pundarika]]), the 'red-lotus' ([[padma]]), and the '[[sandalwood]]' ([[candana]]), each of which is defined in the [[Pradipoddyotana]]. In the notes to [[Mkhas grub]] rye's Fundamentals of the [[Buddhist Tantras]], pp. 218-9, Bhavyaklrti's
 
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commentary was cited : "The 'sandal-wood-likc' is in the [[family]] of fools; the 'blue-lotus-like' has {{Wiki|inferior}} {{Wiki|faculty}} ([[indriya]]); the'white-lotus-like' has [[intermediate]] {{Wiki|faculty}}; the 'red-lotus-like' has keen {{Wiki|faculty}} ; the 'jewel-like', has the most {{Wiki|excellent}} of [[faculties]]." The notes also cited the Thobyig [[gsal]]
 
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[[bahi]] me Ion (of Bio bzari hphrin las) showing the difference of instruction in terms of the six alternatives: the evident meaning, standard {{Wiki|terminology}}, and [[twilight language]] are expressed to the 'jewel-like [[person]]'. The other three alternatives are expressed to the other four types of persons. In
 
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Sraddhakaravarman's {{Wiki|terminology}} of three kinds of [[Tantra]], the five persons are called 'causal [[tantra]]' (hetu-tantra) because they are like [[seeds]]. Upon receiving [[initiation]], they enter the '[[tantra]] of means' (upaya-tantra). First they attentively listen to the [[Tantra]] with 'listening [[insight]]' ([[Srutamayi]]
 
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[[prajna]]) then study to attach meanings to the words with '[[thinking]] [[insight]]' (cintamayiprajna), whereupon with '[[cultivation]] [[insight]]' (bhdvani-mayi prajila) they conceptualize in the 'Stage of Generation' and then do the praxis in the 'Stage of Completion'. The [[discussion]] about these persons in Tsori-kha-pa's Mthah good (on [[Chapter]] One) (PTT, Vol. 156, p. 33-2, 3) makes it clear that it is precisely in terms of these three levels of '[[insight]]' that the {{Wiki|terminology}} of '{{Wiki|faculty}}' ({{Wiki|inferior}}, etc.) is employed.
 
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The seventh ornament, of {{Wiki|purpose}} ([[karya]]), is the third kind of [[Tantra]], called 'fruitional [[tantra]]' (phala-tanlra), and is of two kinds, ordinary and {{Wiki|superior}}. The ordinary kind is the [[attainment]] by the four kinds of persons, exclusive of the 'jewellike [[person]]', of the eight great [[siddhis]] at the limit of
 
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the Stage of Generation, whereupon they go no further. The {{Wiki|superior}} kind is the [[attainment]] by the 'jewel-like [[person]]' of the rank of [[Vajra-dhara]], because that [[person]] having arrived at the limit of the Stage of Generation, rejects the ordinary [[siddhis]], and goes on to the Stage of Completion for the high goal.
 
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[[Ratnakarasanti]] illustrates the classificatory vocabulary of the [[Pradipoddyotana]] in the Pindikrta-sadhanopdyikd-vrtti-ratndvali, PTT, Vol. 62, p. 69-3, 4 :
 
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I [[sku rdo rje]] ni mam par snari [[mdzad]] do / / gsuii [[rdo rje]] ni hod dpag tu med pahi / / [[thugs rdo rje]] ni [[mi bskyod pa]] [[ste]] H yi gelti don to 11 [[sku rdo rje]] niyi ge om mo / / gsuii [[rdo rje]] ni [[yi ge]] [[ah]] ho 11 [[thugs rdo rje]] niyi ge [[hum]] [[ste]] / / spyihi don to I I [[sku rdo rje]] ni [[rus sbal]] gyi rtsa dan / gsuii [[rdo rje]] ni zla [[bahi]] rtsa dan / thugs rdo rjc hdod pahi [[gdugs]] kyi rtsa [[ste]] / sbas palio / / [[sku rdo rje]] ni [[chags pa]] dan / gsun [[rdo rje]] ni [[chags pa]] daii bral ba daiij [[thugs rdo rje]] [[chags pa]] bar ma [[ste]] / mthar thugs pa ho 11 [[sku rdo rje]] ni [[khrag]] dan / gsun [[rdo rje]] ni Su-kra daii / [[thugs rdo rje]] ni [[dri chab]] [[ste]] /
 
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dgons pas bSad paho / / [[sku rdo rje]] ni snail bahoj [ gsun [[rdo rje]] ni snail ba melted paho / / [[thugs rdo rje]] ni snaii ba fie bar [[thob pa]] [[ste]] / dgo its pa mayin paho 11 [[sku rdo rje]] khru ni Su pahi [[dkyil]] hkhor dan / gsun [[rdo rje]] ni khru bcu {{Wiki|drug}} pahi [[dkyil]] hkhor dan / [[thugs rdo rje]] ni khru bcu giiis pahi [[dkyil]] hkhor te I sgraji btin paho / / [[sku rdo rje]] ni tshaiis paho / / gsun [[rdo rje]] ni dbaii phyug [[chen po]] daii / [[thugs rdo rje]] ni khyab hjug [[ste]] / sgraji biin ma [[yin]] paho / / [[sku rdo rje]] ni ii ba daii / gsuii [[rdo rje]] ni dbaii daii / [[thugs rdo rje]] ni miion [[spyod]] de / draii [[bahi]] don to 11 skuhi [[rdo rje]] ni skuhi [[dkyil]]
 
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hkhor dah / gsuns [[rdo rje]] ni gsun gi [[dkyil]] hkhor / dan [[thugs rdo rje]] ni thugs kyi [[dkyil]] liklior te I nes pahi don to /
 
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The [[Diamond]] of [[Body]] is [[Vairocana]]; the [[Diamond]] of {{Wiki|Speech}} is [[Amitabha]]; the [[Diamond]] of [[Mind]] is [[Aksobhya]]; invariant [[sense]]. The [[Diamond]] of [[Body]] is the {{Wiki|syllable}} Om; the [[Diamond]] of {{Wiki|Speech}} is the syllabic Alt; the [[Diamond]] of [[Mind]] is the syllabic Hunt; shared [[sense]]. The [[Diamond]] of [[Body]] is the vein of the [[tortoise]] (kurmaka) (the right nddi);
 
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the [[Diamond]] of {{Wiki|Speech}} is the vein of the [[moon]] (iaJiiika) (the left [[nadi]]) the [[Diamond]] of [[Mind]] is the vein oflove'* [[umbrella]] (madandtapatra) (the middle n&4i) \ {{Wiki|pregnant}} [[sense]]. The [[Diamond]] of [[Body]] is [[desire]]; the [[Diamond]] of {{Wiki|Speech}} is [[aversion]]; the [[Diamond]] of [[Mind]] is [[indifference]]; [[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]. The [[Diamond]] of [[Body]] is {{Wiki|blood}}; the [[Diamond]] of {{Wiki|Speech}} is semen; the [[Diamond]] of [[Mind]] scented [[water]]; [[twilight language]]. The [[Diamond]] of [[Body]] /
 
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is Light; the [[Diamond]] of {{Wiki|Speech}} is Spread-of-Light; the/ [[Diamond]] of [[Mind]] is Culmination-of-Light; non-twilight [[language]]. The [[Diamond]] of [[Body]] is the [[mandala]] of twenty-hasta size; the [[Diamond]] of {{Wiki|Speech}} is the [[mandala]] of six-tecn-Aaj/a size; the [[Diamond]] of [[Mind]] is the [[mandala]] of twelve-Aaj/a size; standard {{Wiki|terminology}}. The [[Diamond]] of [[Body]] is [[Brahma]]; the [[Diamond]] of {{Wiki|Speech}} is Mahegvara; the [[Diamond]] of [[Mind]] is {{Wiki|Visnu}}; coined {{Wiki|terminology}}. The [[Diamond]] of [[Body]] is an appeasing [[rite]] ([[Santika]]); the
 
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[[Diamond]] of {{Wiki|Speech}} is a controlling [[rite]] (raSikara); the
 
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[[Diamond]] of [[Mind]] is a destroying [[rite]] (abhicarika); hinted meaning. The [[Diamond]] of [[Body]] is the [[mandala]] of [[Body]]; the [[Diamond]] of {{Wiki|Speech}} is the [[mandala]] of {{Wiki|Speech}}; the [[Diamond]] of [[Mind]] is the [[mandala]] of [[Mind]]; evident meaning.
 
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D. Importance of the forty verses
 
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Perhaps no more eloquent testimony can be made on behalf of the verses than what is presented in the [[Pradipoddyotana]] itself immediately after its citation of the forty verses from the Vajramald. Insofar as I can make out the {{Wiki|manuscript}} at this point (Plate 2A, fol. 1, line), it appears to read :
 
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I vijahdrapadam so'rthah srisamdjaparisphufeh / I vydkhydtah maiijughofena vajramdldm uparata iti I There is a verse : "To the sentence vijahdra, this meaning resting on the Vajramdla has been explained by Maflju-ghosa so as to elucidate the Glorious Samdja."
 
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The Prakdiikd-ndma-vyakhyd-lika (PTT, Vol. 60, p. 296-1) comments : "explained the meaning to the sentence vijahdra, i.e. the meaning to the sentence of the niddna" (bfugs pahi tshig don ni glen giihi tshig don b$ad pa [[yin]] 2cs pa ni). The verse represents the [[Bodhisattva]] Mai\jugho?a as the pronouncer of the forty [[karikas]] in the Vajramdla to elucidate the niddna and
 
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therefore the whole Guhyasamajalantra. [[Tson-kha-pa]] explains it this way in his commentary on the Paiicakrama called Gsal [[bahi]] [[sgron me]] (PTT, Vol. 158, p. 176-5 to p. 177-1) : "(But) the main thing is that the [[Pradipoddyotana]] has stated that all the meaning of the ([[Guhyasamaja]]) [[Tantra]] is comprised by the [[nidana]] of forty {{Wiki|syllables}} E-vam ma-ya, etc., and that in this ([[Vajramala]] [[Explanatory Tantra]]) the meaning of each syllabic is explained respectively by forty verses starting with the verse ' "E" {{Wiki|signifies}} the [[Noble]] [[Woman]] ([[salt]]) [[Prajna]]'." ( / glso bo ni E-vani ma-ya la [[sogs]] pahi [[yi ge]] hi\ bcuhi glen g2is rgyud kyi don thams cad bsdus par [[sgron gsal]] las gsuhs pa de rgyud hdir / E ni Ses rab [[dam pa]] [[ste]] / / ies [[sogs]] tshigs bead bii bcuhi tshigs bead res [[yi ge]] rehi don hchad pa hdi [[yin]] no / ).
 
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While I am indeed far from having mastered the various [[Tanjur]] commentaries and sub-commentatrics on the Guhya-samajatantra, on its [[Pradipoddyotana]], or on the Paiicakrama, 1 did scan a considerable number for the research [[embodied]] in the {{Wiki|present}} work; and the only quotations of the forty verses I could find were in the beautiful [[Tanjur]] commentary on the Paiicakrama by Sri Laksmi,"called Pancakrama-likd-kramdrtha-prakdsikd. She quotes at least verses nos. 7,
 
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12, 18, and 40— the nos. 7 and 18 as from the Vajramald, the other two without [[name]] of source; and at other places uses [[language]] reminiscent of still other verses among the forty. The [[reason]], the quotations are easy to [[recognize]], is that the [[translator]] into [[Tibetan]] of her text, recorded as Mantrakalasa, who is not the [[translator]] of the Vajramdld or of the [[Pradipoddyotana]] wherein the translation of the forty verses into [[Tibetan]] differs triflingly and in only a few cases, has employed the [[identical]] translation of those four verses as among the forty verses cited in the [[Pradipoddyotana]]. Presumably Mantrakalasa (12th
 
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cent., A.D. ?) had memorized the whole group of verses, as many [[Tibetan]] followers of the Guhyasamdjatantra still do today. And in [[consideration]] of the kind of passages Sri [[Laksmi]] ordinarily quotes, namely famous, well stated, and appropriate lines, I draw the conclusion that when she quotes niddna verses 12 and 40 without naming the original work, she expects the reader to know the forty verses by [[heart]], as she herself obviously docs. [[Candrakirti]] also [[knows]] them well since he quotes the block of forty verses in [[Chapter]] One of his great work. This does not prove that all [[Indian]]
 
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followers of the [[Guhyasamaja]] memorized the forty verses and then received explanation of them from the [[gurus]], but it does suggest this to be the case for followers of the Guhyasamdja in the {{Wiki|light}} of the Vajramdla, and subsequently in the {{Wiki|light}} of the Pradipoddyo-tana, hence for followers of the '[[Arya]]' school or [[tradition]].
 
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If this [[memorization]] of the forty verses for centuries took place as stated above, there must be a good [[reason]] to be ascertained from the content or implications of the verses themselves. The section 'Introduction to the [[Yoga]] of the Guhyasamdja-tantra' leads up to the {{Wiki|solution}} that the niddna verses can be grouped in conformity with the major steps of the Stage of Generation and the Stage of Completion. One must therefore admit that, given sufficient [[insight]] into each verse and into the groupings of the verses, it would be theoretically possible to arrange underneath these verses, or to {{Wiki|present}} in introductions to groups of the verses, every important statement of Guhyasamdja '{{Wiki|pregnant}}' practice. And since the [[Tantras]] arc a practice rather than a [[philosophy]], the verses thereby elucidate the entire [[Guhyasamajatantra]].
 
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It might be objected, that if this is so, why are not these verses more widely quoted, and a number of {{Wiki|independent}} commentaries written ? The answer is that their very breadth of coverage renders these verses less {{Wiki|practical}} for the candidates of the {{Wiki|cult}}, who need specialized treatises or explanations for the particular phase of the {{Wiki|cult}} in which they are engaged. A similar situation is found with the celebrated [[formula]] of [[Dependent Origination]] in non-tantric [[Buddhism]]. It is admitted that this [[formula]] sums up [[Buddhist doctrine]], and theoretically everything of [[doctrinal]] importance can be arranged under one or other of the twelve members of the [[formula]]. But in practice the [[Buddhist monks]] wanted specialized treatises; and there are a number of important works of [[Buddhist doctrine]] that barely take account of [[Dependent Origination]].
 
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There is another [[reason]]. It turned out in the course of [[gathering]] materials for the {{Wiki|present}} commentary on the verses that they {{Wiki|touch}} upon a number of disputed points in terms of the steps ofyoga. It may well be the case that in classical times the commentators did not wish to argue for their respective positions while [[writing]] such a commentary. [[Candrakirti]] takes the lead in this [[silence]] about the verses, since he refrains from making any comments on them other than appending his signal
 
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'{{Wiki|pregnant}} [[sense]]' and adding the verse cited at the opening of the {{Wiki|present}} section.
 
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But since the {{Wiki|present}} work is not meant to teach anyone how to proceed through the intricacies of the [[Guhyasamaja]] {{Wiki|cult}}, but rather to show what the [[Guhyasamajatantra]] is all about, these forty verses with appropriate introductions serve admirably to advance this [[understanding]].
 
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It may well be the case during the time when this {{Wiki|cult}} flourished in [[India]], that the [[master]] would expect the [[disciples]] to understand these verses'more and more as they progressed in the praxis ([[carya]]), and that the [[guru]] would provide oral explanation coordinated with the [[disciple's]] level of [[attainment]]. As soon as the [[Guhyasamaja]] {{Wiki|literature}} was rendered out of its original Indie [[language]] into [[Tibetan]], the necessity to have 'bird's [[eye]]' [[views]] of the {{Wiki|literature}} made the niddna verses even more important, and led to Tson-kha-pa's invaluable annotation.
 
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E. The [[mandala]] of the Guhyasamdja
 
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The [[word]] [[mandala]] is uniformly defined as an inner content (imanda) bounded by an enclosing clement [-la). For example, the extract from the Samdhiryakarana in this sub-section illustrates the meaning of the [[word]] by the inner content as "[[knowledge]]' with an enclosing [[element]] as the non-tantric statement of the [[path]]. There is also a [[ritual]] sequence of two kinds of [[mandala]], the [[mandala]] of residence (adhara-mandala) and the mantfala of the residents (adheya-mandala); the former is the palace and the seats for the [[gods]]; the [[latter]] is the group of [[gods]] who take their places in that palace. The palace is the inner sanctum of the [[mandala]]. In the case of the Guhyasamaja-mandala, the full complement of [[deities]] seated in the palace totals thirty-two. They are the cast of the [[Guhyasamaja]] {{Wiki|drama}}.
 
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The dramatis personae amount to the following characters; and any other [[deities]] mentioned in the [[Guhyasamaja]] cycle arc held to be aspects or aliases of these thirty-two primary ones:
 
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5 [[Buddhas]] :
 
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[[Aksobhya]],
 
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[[Vairocana]],
 
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[[Amitabha]],
 
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[[Ratna-sambhava]],
 
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[[Amoghasiddhi]].
 
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[[Bodhisattvas]] :
 
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Maitrcya,
 
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[[Ksitigarbha]],
 
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Vajrapuni,
 
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[[Khagarbha]],
 
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Lokeivara,
 
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Sarvanivaranavi$kambhin„ [[Manjushri]] (or Mai\jugho?a),
 
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[[Samantabhadra]].
 
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Yosits :
 
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[[Locana]],
 
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[[Mamaki]],
 
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Piindara,
 
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[[Tara]]; and [[Ru]] pa [[vajra]],
 
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Sabdavajra,
 
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[[Gandhavajra]],
 
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[[Rasavajra]],
 
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Sparta [[vajra]].
 
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Krodhas :
 
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[[Yamantaka]],
 
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Prajflantaka,
 
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[[Padmantaka]],
 
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[[Vighnantaka]],
 
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[[Acala]],
 
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[[Takkiraja]],
 
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[[Niladanda]],
 
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[[Mahakala]],
 
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Usnlsacakravartin,
 
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[[Sumbharaja]].
 
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The following diagram of the [[Guhyasamaja mandala]] [[deities]] with assigned numbers shows their places in the palace in the event of the Aksobhya-mandala:
 
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In the center :
 
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1. [[Aksobhya]] and
 
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10. SparAavajra.
 
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In the inner circle :
 
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2. [[Vairocana]] (E.),
 
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3. [[Ratnasambhava]] (S.)„
 
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4. [[Amitabha]] (W.),5.
 
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[[Amoghasiddhi]] (N.);
 
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6. [[Locana]] (S.E.)
 
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7. [[Mamaki]] (S.W.),
 
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8.Pandara (N.W.),
 
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9. [[Tara]] (N.E.).
 
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In the second circle :
 
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1 1. Rupavajrii (S. E.),
 
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12. Sabdavajra (S.W.),
 
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13. [[Gandhavajra]] (N.W.),
 
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14. [[Rasavajra]] (N.E.).
 
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In the third circle :
 
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15-16. [[Maitreya]] and [[Ksitigarbha]],
 
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on the two sides of the [[East]] Gate on the Eastern (white)
 
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palfika; 17-18.
 
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[[Vajrapani]] and [[Khagarbha]],
 
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on the two sides of the [[South]] Gate on the Southern ([[yellow]]) paffikd ;
 
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19-20. Loke-ivara and
 
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Mafijughosa,
 
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on the two sides of the [[West]] Gate on the [[Western]] ([[red]]) paftikd;
 
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21-22. [[Sarvanivaranaviskambhin]] and
 
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[[Samantabhadra]], on the two sides of the [[North]] Gate on the [[Northern]] ([[green]]) pattika.
 
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In the four gates : 23. [[Yamantaka]] (E.), 24. Prajftantaka (S.), 25. [[Padmantaka]] (W.), 26. [[Vighnantaka]] (N.). In the [[intermediate directions]] : 27. [[Acala]] (S.E.), 28. [[Takkiraja]] (S.W.), 29. [[Niladanda]] (N.W.), 30. [[Mahabala]] (N. E.).
 
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In the [[zenith]] : shown between [[Maitreya]] and [[Ksitigarbha]], 31. U?rtl?acakravartin.
 
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In the [[nadir]] : shown between Lokcsvara and Mafijughosa, 32. [[Sumbharaja]].
 
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When the Guhyasamaja-mandala is painted and [[Aksobhya]] i« the chief [[deity]]; then in accordance with [[Tucci's]] indications in his article, "Some Glosses upon the [[Guhyasamaja]]," p. 343, [[Vairocana]], being in the [[east]] and in front of the [[Aksobhya]] image, has to be represented in the painting upside down; and accordingly with the other [[deities]]. [[Ratnasambhava]] ([[south]]) is to the right of the image.
 
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In the [[Guhyasamaja]] {{Wiki|cult}}, there are several different [[deities]] that are taken as the [[central deity]]. While the Aksobhya-mandala is predominant, there is also the [[Guhyasamaja]] Mafljuvajra (the first [[mandala]] in Abhayiikaragupta's NifPannayogdvali), based on Mafijusri (Mafijughosa). Also the Buddhairijfiana school had [[rites]] in which [[AvalokiteSvara]] was the chief [[deity]]. Fortunately, the most important [[mandala]], the Akjobhya-mandala, [[exists]] in [[Sanskrit]] in a precise [[form]], namely the second [[mandala]] in the Nifpannayogavali.
 
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In his introduction (pp. xvii-xix) to the edition of the Guhyasamajatanlra, B. [[Bhattacharyya]] has well stated with brevity from the first [[chapter]] the procedure by which the Lord (as [[Mahavajradhara]]) first emanated the [[deities]]. In the {{Wiki|terminology}} of the Pradipoddyolana, this is a 'restricted circle of [[deities]]' (pratibaddhadrvatacakra), because only the [[five Buddhas]], four yo?its, and four krodhas arc specifically indicated in that [[emanation]]. According to Ratnakarasanti's Kusumdnjali-guhyasamaja-
 
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nibandha-niima (PTT, Vol. 64, p. 96-1), this involves the three secrcts of the [[Buddha]], the secret of [[Body]], of {{Wiki|Speech}}, and of [[Mind]]. "In brief, the secret of [[body]] is the lord [[Vairocana]], and so on; the secret of {{Wiki|speech}} is [[Locana]], and so on; the secret of [[mind]] is [[Yamantaka]], and so on" ( /de la mdor bsdu na / skuhi gsah ba ni beom [[Idan]] lidas [[rnam]] par snari [[mdzad]] la [[sogs]] paho // gsun gi gsan ba ni / spyan la [[sogs]] paho / / thugs kyi gsan ba ni gginrjcgged [[la sogs pa]] [[ste]]/). In that [[emanating]] role Maha-vajradhara is callcd'Bodhicittavajra' ([[Diamond]] ofthe [[Enlightenment]] [[Mind]]') because all the [[deities]] [[emanate]] from [[bodhicitta]]. But, as was mentioned, in the {{Wiki|present}} case, only thirteen of the [[deities]] are emanated. Also [[G. Tucci]], The {{Wiki|Theory}} and Practice ofthe [[Mandala]], has included his translation of [[chapter]] one from the beginning. Therefore, it is not necessary to repeat here the whole process; but the [[essential]] details should be mentioned.
 
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The Lord first shifted from the role of [[Vairocana]] and adopted the role of [[Aksobhya]] [[Tathagata]], in which [[form]] he blessed the four-cornered dustless [[mandala]] of 'Great Pledge* in the bhaga-s of the [[diamond]] ladies, according to the passage translated with annotation in our preceding [[discussion]] of the [[nidana]] sentence. Then the Lord [[Mahavajradhara]] in the center of this [[mandala]] began the [[emanation]]. The Lord's first [[samadhi]] involved a [[mystical]] generation callcd
 
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'the [[body]] of the great incantation [[person]]' (mahaiidydpurufamiirti) (the passage is translated with annotation under [[nidana]] verses on '[[Tathagata]]'). When the Lord blessed this [[body]], the Lord was seen by all the [[Tathagatas]] to have three heads. This is the stage called Maha-sadhana, and according to [[Tson-kha-pa]], the phase of it called 'Victorious [[mandala]]' (vijaya-mandala). The Lord thus appeared in the role of the hicrophant to tcach the procedure to the [[disciples]] (in this case, the [[Tathagatas]]). Then, the Lord, in the appropriate [[samadhi]], uttered the heart-mantra 'Vajradhrk* of the [[Hatred]] [[Family]] and took on the
 
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black, [[red]], and white (headed) [[appearance]] of [[Aksobhya]], thus situated in the center of the [[mandala]]. In another [[samadhi]] the Lord, uttering the heartmantra Jinajik' of the [[Delusion]] [[Family]], [[transformed]] himself into [[Vairocana]], also black, [[red]], and white, seated in front ([[east]]). He continued with 'Ratnadhrk'of the [[Cintamani]] [[Family]] and [[Ratnaketu]] (= [[Ratnasambhava]]), seated in the [[south]] ;'Arolik' of the [[Vajraraga]] [[Family]] and [[Amitabha]], seated behind ([[west]]);
 
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126 YOCA OF THE GfHYASAMAJ ATANTRA
 
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and 'Prajfladhrk of the [[Samaya]] [[Family]] and [[Amoghavajra]], ( = [[Amoghasiddhi]]), seated in the [[north]]. The Lord, in another [[samadhi]], emanated five [[goddesses]] as [[consorts]] of the five {{Wiki|male}} [[deities]]. They are all called {{Wiki|rati}} ('[[love]]') because they [[love]] their particular lord (whose [[family]] purifies the respective [[defilement]] of [[hatred]], etc.). Thus he first [[transformed]] himself into the [[goddess]] Dvesarati ( = [[Mamaki]]) in the center with [[Aksobhya]]; then Moharati ( =
 
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[[Buddha-Locana]]) in the [[east]] with [[Vairocana]], Irsyarati ( = [[Mamaki]] again) in the [[south]] with [[Ratnasambhava]], Ragarati (=[[Pandara]]) in the [[west]] with [[Amitabha]] and finally, Vajrarati( =[[Samayatara]]) in the [[north]] with [[Amoghasiddhi]]. Then the Lord, through a series of [[four samadhis]], [[transformed]] himself [[successively]] into the [[Krodha]] [[deities]], fierce [[directional guardians]]: by the [[mantra]] '[[Yamantakrt]]', the fierce [[Yamantaka]] at the [[east]] gate;'Prajftantakrt', Prajiiantaka at the [[south]] gate; "Padman-takrt', [[Padmantaka]] at the [[west]] gate; 'Vighnantakrt'. Vighnan-taka at the [[north]] gate. The basic [[mandala]] was now complete: the Lord had finished his masterful show to the assembly.
 
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While that projection or spill-out of the [[deities]] is the goal to be achieved (step four), the [[human]] performer has to start in a more [[humble]] manner. He is given a [[meditational]] sequence in which he first ascends to the plane of the [[void]] (step one). There he imagines germ {{Wiki|syllables}}, which [[transform]] themselves into hand [[symbols]] (step two), and finally into the [[bodies]] of the [[deities]] (step three), thus the '[[body mandala]]'. He can then proceed with his [[own]] spill-out as a [[mandala]] (the utsarga-mandala, infra) (step four). For the [[human]] performer the full set of
 
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thirty-two [[deities]] is stipulated in the case of the Aksobhya-mandala, available in [[Sanskrit]], as was mentioned, in the Nifpan-nayogdvali. This [[mandala]] is based on [[Nagarjuna's]] [[Pindikrama]] (or [[Pindikrtasadhana]]). Following is my translation of Abhaya-karagupta's text :
 
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===[[The Aksobhya mandala]]===
 
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Concerning the [[mandala]] stated in the [[Pindikrama]] it (involves procedures) like the foregoing (Martjuvajra-mandala) up to (creation of) the palacc. Now we shall mention the particulars of the fierce [[deities]]. In the middle of the palacc is a fierce black [[Aksobhya]] ; his right and left face (resp.) white and [[red]]; holding in his right hands the [[kula]] ( =Krodhavajra), [[wheel]],
 
 
   
 
   
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holding in his left hands the [[bell]], the wishing-gcro, and sword ; and embracing a Spar£avajra like himself. In the [[directions]] [[east]], etc., of him arc [[Vairocana]], etc., and in the [[intermediate directions]] south-east (agneya), etc. are [[Locana]], etc.
+
https://lotsawahouse.blog/interviews/erik-pema-kunsang/
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Among them, [[Vairocana]] is white, mild; has white, black, and [[red]] faces ; holds the [[wheel]], [[vajra]], [[white lotus]], [[bell]], [[gem]], and sword. The hand [[symbols]] (cihna) in four hands, as abovementioned (for [[Vairocana]]) and below stated for other [[Buddhas]] are in the respective order, in the upper, then the lower, right hands, and in the lower, then the upper left hands. The colors are assigned to the three faccs by the order—basic, right, left faces.
 
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[[Ratnasambhava]] is [[yellow]] ; his faces (in order), [[yellow]], black, and white; holds the [[gem]], the [[vajra]], [[wheel]], [[bell]], [[yellow]] [[lotus]], sword.
 
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[[Amitabha]] is [[red]]; his faccs [[red]], black, and white ; with his left hand, holds at his [[heart]] a [[staff]] having a [[red lotus]] together with a [[bell]] here following [[Tibetan ]]; with his right hand holds a full-blown [[lotus]]; and with his other hands, a [[vajra]], [[wheel]], [[ratna]], and sword.
 
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Ainoghasiddhi is [[green]]; has faccs [[green]], black, white; holds the sword, the viSvavajra, the [[wheel]], the [[bell]], [[green]] [[lotus]], and [[gem]].
 
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Those five [[Tathagatas]] and the other [[deities]] to be described below, down to [[Samantabhadra]] are adorned with ja(ajB(a (twisted matted head [[hair]]), [[jewel]] diadem, and various [[jewels]].
 
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[[Locana]] is like [[Vairocana]], but has a white [[utpala]] in place of the white [[padma]].
 
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[[Mamaki]] is like [[Aksobhya]], but has a reddish-blue [[utpala]] in placc of the [[padma]].
 
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[[Pandara]] is like [[Amitabha]].
 
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[[Tara]] is like [[Amoghasiddhi]] and holds the viSvavajra, [[wheel]], yellowish-blue [[utpala]], [[bell]], (mani-)jewel, and sword.
 
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In the second circle, in the S. E. corner is [[Rupavajra]], like [[Locana]], but with her first two hands holding a [[red]] [[mirror]]. In the [[Southwest]] is Sabdavajra, [[yellow]], with faces [[yellow]], black, white; her first two hands playing a blue vt'nd; her remaining hands holding the [[vajra]], [[blue utpala]], [[ratna]], and sword. In the [[Northwest]] is [[Gandhavajra]], like [[Pandara]]; her first two hands holding a [[yellow]] perfumed [[conch-shell]]. In the [[Northeast]] is
 
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[[Rasavajra]] [[dark blue]], her faces [[dark blue]], black, white; her two hands holding a [[red]] savory {{Wiki|chest}} (rasa-bhanda); with the remaining hands, holding the [[vajra]], [[wheel]], [[ratna]], sword.
 
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In the third circle, on the Eastern pattika (strip) are (the [[Bodhisattvas]]) [[Maitreya]] and [[Ksitigarbha]]. On the Southern paffika are [[Vajrapani]] and [[Khagarbha]].
 
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On the [[Western]] pattika are [[Lokesvara]] and [[Manjughosa]]. On the [[Northern]] paltika are [[Sarvanivaranaviskambhin]] and [[Samantabhadra]]. These eight are like the [[lords]] of their [[own]] families, but [[Maitreya's]] basic arm holds a [[Nagakesara]] [[flower]] along with its branch marked with [[a wheel]].
 
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At the gates of [[East]], etc., and in the [[intermediate directions]] of [[Southeast]], etc., also in the [[zenith]] and in the [[nadir]] are the 10 krodhas in sequence. Among them, [[Yamantaka]] is black his faces black, white, and [[red]]; holds a [[vajra club]], the [[wheel]], the [[vajra]], at his [[heart]] a threatening gesture ([[tarjani]]) along with a noose, the [[bell]], and axe.
 
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Prajftantaka is white; faces white, black and [[red]]; holds a [[vajra]], a white [[staff]] marked with a [[vajra]], the sword, and at his {{Wiki|breast}} the [[tarjani]] along with noose, the [[bell]] and axe.
 
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[[Padmantaka]] is [[red]]; faces [[red]], black, white; holds a [[red]] [[padma]], a sword, club, [[bell]], and axe.
 
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[[Vighnantaka]] is blue; faces blue, white, [[red]]; holds the viSvavajra, [[wheel]], club, [[tarjani]] along with noose, [[bell]], and axe.
 
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[[Acala]] is blue; faces blue, white, [[red]]; holds the sword, [[vajra]], [[wheel]], [[tarjani]], and axe.
 
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[[Takkiraja]] is blue; faces blue, white, [[red]]; with two hands he adopts the vajra-hiimkdra (gesture); with the remaining hands he holds the [[vajra]], the sword, the noose, and the hook.
 
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Nlladanda is black; faces black, white, and [[red]]; holds a blue [[staff]] marked with a [[vajra]], a sword, [[a wheel]], against the {{Wiki|chest}} a [[tarjani]] along with noose, a [[padma]], and an axe.
 
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[[Mahabala]] is black; faces black, white, and [[red]]; holds a black [[staff]] marked with a [[vajra]], a sword, and [[wheel]], at the [[heart]] a [[tarjani]] along with noose, the [[padma]] and axe.
 
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Usrtisacakravartin is black; faces black, white, and [[red]]; with his two basic arms [[grasps]] the ufnifa on his head; with his remaining arms holds the [[vajra]], the [[padma]], the [[tarjani]], and the sword. His two hands execute the u}nifa-mudra callcd by some Samantavabha, called by some otherwise, made as follows :
 
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the palms stretched out together facing upwards; the two thumbs hold on the [[nails]] of the two ring fingers; the small fingers to a point; likewise the [[nails]] of the two middle fingers together coming to a point; the two forefingers on the middle fingers, forming a cone.
 
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[[Sumbharaja]] is black; his faccs black, [[red]], white; holds a [[vajra]], [[a wheel]], a [[ratna]], at his {{Wiki|breast}} a [[tarjani]] along with a noose, a pailma, and sword.
 
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These (32) [[deities]] beginning with [[Aksobhya]] are three-faced, six-armed, all upon a viSvapadma, and individually seated in their respective order, on a (1-5) (the five Ruddhas, to wit;) [[five-pronged vajra]]; ([[goddesses]], [[Locana]], etc.) (6) [[wheel]], (7) nine-faced {{Wiki|emerald}}, (8) [[red lotus]], and (9) viSvavajra; ([[goddesses]], [[Rupavajra]], etc. down to SparSavajra:) (10) [[wheel]], (11) [[vajra]], (12) [[padma]]( 13) viSvavajra, and (14) Nagakcsara [[flower]]; ([[eight Bodhisattvas]], to wit :—) (15) [[wheel]], (16) [[vajra]], (17) [[ratna]], (18 [[padma]], (19) [[vajra]], (20) viSvavajra, (21) [[vajra]], and (22) [[staff]]; (the ten krodhas, to wit:—) (23) [[vajra]] , (24) [[red lotus]], (25) viSvavajra, (26) [[staff]] with sword, (27) [[vajra]], (28) blue [[staff]] marked with [[vajra]], (29) black [[staff]], (30) [[vajra]], and (31-32) {{Wiki|sun}} and [[moon]] each situated on a [[vajra]].
 
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Furthermore, they are composed of [[jewels]] coloured like their [[own]] [[deity]] (-progenitor). Among them, [[Vairocana]], the [[goddesses]], and the [[Bodhisattvas]] arc located on a [[moon]]. The others are located on a {{Wiki|sun}}. ([[Tathagatas]]) such as [[Aksobhya]] are in [[vajraparyahka]] leg position). The Krodhas have their left leg extended, their right one rctractcd; on each face three [[eyes]], each [[red]] and round; arc howling and blazing; have especially frightening [[forms]], and are called the {{Wiki|fearful}} rakfacakra ('[[protective circle]]').
 
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Here only the [[mandala]] lord is together with his [[prajna]] ([[goddess]] [[consort]]). The other {{Wiki|male}} [[deities]], down to Sumbha-raja, are without [[prajna]]. [[Yamantaka]] and the others in the rakfdeakra are together with a prajiid looking like themselves (or : 'their [[own]] {{Wiki|light}}', tvabha] in order:- 1) [[Vajravetali]], (2) Apara-jita, (3) [[Bhrkuti]], '4 [[Ekajata]], (5) ViSvavajri, (6) Viivaratni, (7) Viivapadma, (8) Vi vakarma, (9) Gaganavajrini, (10) [[Dharanidhara]].
 
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In the [[heart]] of [[Aksobhya]] is a '[[Knowledge]] Being' ([[jnana-sattva]]), two-armed, with a [[red]] prajiid. In its [[heart]] is a black
 
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[[Hum]]- Orp in that of [[Vairocana]]; [[Sva]] in that of [[Ratnasambhava]]; [[Ah]] in that of [[Amitabha]]; Ha in that of [[Amoghasiddhi]] : Lam Main Para Tam (respectively) in those of [[Locana]] and the other [[goddesses]]. (The officiant utters : ) Jah [[Hum]] [[Vam]] Hoh. [[Kham]] in that of Sparfavajra. Mai-thlim in those of the [[Bodhisattvas]], [[Maitreya]], etc. Om Om Om [[Hum]] Om Sam [[Hum]] in those of
 
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the ten Krodhas. The [[heart mantras]] of the [[deities]] are stated in the Vajrdvali (another work by [[Abhayakaragupta]]).
 
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The kuleSa ([[family]] [[master]]) is the previously-mentioned [[Vajrasattva]] of [[Aksobhya]] and [[Samantabhadra]], but holds a [[vajra]], [[wheel]], [[padma]], [[bell]], [[gem]], sword, and embraces a Vajra-dhatvisvarl looking like himself.
 
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[[Aksobhya]] belongs (as their [[essence]]) to the [[Tathagatas]], MamakI, VajrapanI, Maftjughosa, Usrtisa-, and [[Sumbharaja]].
 
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[[Vairocana]] belongs to [[Locana]], [[Rupavajra]], [[Maitreya]],
 
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[[Ksitigarbha]], [[Yamantaka]], [[Acala]].
 
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RatneSa (— [[Ratnasambhava]]) belongs to Sabdavajra, [[Khagarbha]], [[Prajnantaka]], [[Takkiraja]].
 
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[[Amitabha]] belongs to [[Pandara]], [[Gandhavajra]], [[LokeSvara]], [[Padmantaka]], [[Niladanda]].
 
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[[Amoghasiddhi]] belongs to [[Tara]], [[Rasavajra]], SparSavajra, Vijkambhin, [[Vighnantaka]], [[Mahabala]].
 
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So ends the Aksobhya-mandala stated in the [[Pindikrama]].
 
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The foregoing translation leaves some matters to be explained. The six hand [[symbols]] of [[Vajrasattva]] are set forth by Ratna-karaSanti in the Piriifikrta-sddhanopdyikd-vrtti-ratndvali (PTT. Vol. 62, p. 77-5) as the [[signs]] of the [[six families]] : "The [[vajra]] is the {{Wiki|emblem}} of [[Aksobhya]], being the [[intrinsic nature]] of [[contemplating]] the '[[wheel of the doctrine]]* ([[dharmacakra]]). The [[red lotus]] ([[padma]]) is the {{Wiki|emblem}} of [[Amitabha]], being the [[intrinsic nature]] otprajnd not adhered to by the mud of [[lust]], etc. The [[bell]] (is the {{Wiki|emblem}} of [[Vajrasattva]]), being the [[intrinsic nature]] of prajiid that is the [[purity]] of {{Wiki|gestation}} ([[bhava]]). The '[[wish-granting gem]]' (cintdmani) is the {{Wiki|emblem}} of [[Ratnasambhava]], being the [[knowledge]] which fulfills all [[Wikipedia:Hope|hopes]]. The sword is the {{Wiki|emblem}} of [[Amoghasiddhi]], being the prajiid (that severs) the corrupt practice. ( / de la [[rdo rje]] ni mi bskyod pahi [[phyag mtshan]] te /
 
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ye ses Inahi ran bfin no / / hkhor lo mam par snari [[mdzad]] kyi [[phyag mtshan]] te / [[chos kyi]] hkhor lo bsgom pahi ran b2in no // pa-dma ni hod dpag tu mcd pahi [[phyag mtshan]] te / hdod [[chags]] la [[sogs]] pahi hdam gyis mi gos pahi ies rab kyi ran bfin no 11 [[dril bu]] ni [[srid pa]] [[rnam]] par [[dag pa]] Scs rab kyi ho bo Aid do I yid b2in nor bu [[rin chen]] hbyun [[Idan]] gyi [[phyag mtshan]] te / [[bsam pa]] thams cad [[rdzogs]] par [[byed]] pahi ye $es so // [[ral gri]] ni don [[yod]] par grub pahi [[phyag mtshan]] te / non mons pa [[spyod]] pahi ses rabbo/). That attribution of [[emblems]] to the {{Wiki|individual}} [[Tathagata]] families plus important [[elements]] from the translation of the Aksobhya-mandala can be clarified with correspondential significance in tabular [[form]], as in Table II.
 
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Concerning the remark '[[Vajrasattva]] of [[Aksobhya]] and [[Samantabhadra]]', [[Nagarjuna's]] [[Pindikrta-sadhana]], 52B-53, states: "Then he should enterprise the [[Atiyoga]] : Following upon [[Aksobhya]] he should develop a [[Vajrasattva]], three-faced, radiant with six hands, and shining with {{Wiki|sapphire}} {{Wiki|light}}" ( atha atiyogam samarabhet / aksnbhyanupravesena trimukham [[sad]] bhujojjvalain / indranilaprabham diptamvajrasattvam vibha-vayct I ). [[Nagarjuna]], in the subsequent verses, shows that this
 
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involves placing the [[Guhyasamaja deities]] in spots of the [[body mandala]]. [[Ratnakarasanti]] (op. cit., p. 77-4, 5) comments : " 'three-faced' because the [[purity]] of the [[three liberations]]; and 'six-handed' because the [[purity]] of the [[six perfections]]" ([[rnam]] par [[thar pa]] [[gsum]] [[rnam]] par dag pas 2al [[gsum pa]] / [[pha rol tu phyin pa drug]] [[rnam]] par dag pas [[phyag]] [[drug pa]]). (The [[three liberations]] are through voidncss, wishlessness, and signlessness; the [[six perfections]] arc giving, [[morality]], [[forbearance]], striving, [[meditation]], and [[insight]]). It appears that [[Vajrasattva]] is the [[yogin]] possibility of a [[person]], as the [[essence]] ofthe
 
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[[Tathagatas]], [[Aksobhya]], and as their enlightenment-pledge, [[Samantabhadra]]; who has advanced, {{Wiki|equivalent}} to the non-tantric progression of the [[Bodhisattva]] during the first seven stages, to the last three [[Bodhisattva stages]], as indicated by his embracing Vajradhatvi-£vari ('Qjicen of the [[Diamond Realm]]'), who is drawn from the [[yogin's]] [[own]] [[heart]], according to the verse cited under [[nidana]] verse 33.
 
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[[Tathagata]] Families (with colors) Emblem Prajiia (and seat) 1 [[Vajra]] I ([[sense object]] [[goddess]]) [[Bodhisattvas]] Krodhas
 
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[[Aksobhya]] (black) [[Thunderbolt]] ([[vajra]]) [[Mamaki]] \ Spargavajra [[Vajrapani]] and [[Manjughosa]] Usnisacakravarlin and [[Sumbharaja]]
 
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[[Vairocana]] (white) [[Wheel]] ([[cakra]]) [[Locana]] (on [[wheel]]) [[Rupavajra]] holding [[mirror]] [[Maitreya]] and [[Ksitigarbha]] [[Yamantaka]] and 1 [[Acala]]
 
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[[Ratnasambhava]]! ([[yellow]]) [[Wish-granting gem]] ([[cinta-mani]]) ([[Mamaki]]) (on nine-faced i {{Wiki|emerald}}) Sabdavajra, playing a vina [[Khagarbha]]
 
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Prajiiantaka and [[Takkiraja]]
 
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[[Amitabha]] ([[red]]) [[Red Lotus]] ([[padma]]) [[Pandara]] (on [[red lotus]]) j [[Gandhavajra]], holding a conchshcll [[LokeSvara]] 1 [[Padmantaka]] and [[Niladanda]]
 
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[[Amoghasiddhi]] ([[green]]) Sword ([[khadga]]) Tara(on crossed [[thunderbolt]], viSvavajra) [[Rasavajra]], holding savory {{Wiki|chest}} , Yiskambhin [[Vighnantaka]] and [[Mahakala]]
 
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[[Vajrasattva]] [[Bell]] (ghatMa) Vaj radhatvisvari i Sainantabhadva
 
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The utterances 'Jah, [[Hum]], [[Vam]], Hoh' also require explanation. They represent the four [[mantra]] stages of attracting toward the [[yogin]], drawing in, and bringing about [[non-duality]] with the '[[knowledge]] [[beings]]'. Cf. Sddhana-mala, No. 110, pp. 230-231; Om vajrarikusl akarsaya Jah, Om vajrapa'I praveiaya [[Hum]], Orn vajrasphota bandhaya [[Vam]], Om vajravese vaAikuru Hoh. "Om, May the [[diamond]] hook attract, Jah !" "Oip,
 
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May the [[diamond]] noose drawn in, [[Hum]] !" "Om, May the
 
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[[diamond]] chain tie, Varri !" "Om, May the [[diamond]] [[bell]] subdue, Hoh !"
 
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So far the {{Wiki|data}} about the [[mandala]] has involved the [[deities]]
 
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who arc the residents of the palace. Now I shall turn to the
 
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{{Wiki|theory}} of the [[Guhyasamaja mandala]] as the residence. An [[interesting]] statement about the [[symbolism]] of the [[Guhyasamaja mandala]] is presented in the Samdhivydkarana on Guhyasamdia, [[Chapter]] IV, verses 9-18, of which verse 9 is as follows :
 
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dsadafahastam prakurvita cittamandalam uttamam / caturasram caturdvaram catuskonarrt prakalpayet 11 One should construct the supreme [[mandala]] of [[consciousness]], [[measuring]] twelve [[hastas]]. One should [[imagine]] it with four sides, four corners, and four gates.
 
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On that verse of the basic Guhyasamaja-lanlra, the [[Pradipoddyotana]] cites this commentary as from thc'.Trya-tydkhydna', which in this case means the Samdhivyakarana :
 
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athatah kathayisyami mandalam [[cittam]] uttamam / vajrajiianapratikdiam kdyavakcittamandalam // navatmakam idam (rtftham suniyuktam tathoditam / doividhagamam aiikitam supramanam tad [[ucyate]] II [[samvrti]] paramdrtham yad [[advayam]] iobhanam ma tam / [[prajna]] siitram idam tasySs tad upayanuvarttilam // brajiiopayaikauitrena [[dharmam]] sambhogam uttamam / sutritom mandalam caitam [[pratitya]] drdda<ar:gatah // I satyaryam caturasram sydd bralimai ihdrakonakah / I dvdrasamgrahavastvdkhyam pratyckam turyasamjiiakah // I dharmatattrdrtham ankitam cakrddyantaramandalam / I abhedyajiianacihnam tad vajrcndranilamudrakam // I partcakaraprabhedakhyam Siilam samsdrandiakam / I praktdd adartarupam lu cakrain jvaldrcibhufitam // I samanlasamaldjiidnam ratnam xdmyaikasamjAitam /
 
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I pratyavekfanapadmakhyam padmardgdrcim paicimam //
 
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/ uttarottaracittam yaj jagadvikalpaddlanam /
 
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I krtyanuf thanakha dgam syad raSmijvaldsamaprabham 11
 
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I agneyyaiji netrarn maitrim tu nilameghasamaprabham / / nairrtydm karunakhya syan mamakikulavajrakah //
 
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I vdyavydm padmasamjiia tu muditdsusthitanand /
 
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I aiSanyutpalam abhdti sopekfd nilasannibha 11
 
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I danapunam tat ha dvare mudgaram kantisuprabham /
 
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I tathaiva priyavadyakhyam dandam vajrdrcisuprabham //
 
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I arthacaryam tu padmakhyam pakime hayakanthare /
 
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I vajram samanacaryartham vajrakundalivajrinali 11
 
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I tad ittham kathitam samyak mudravinyasalakfanam / / yathasamsthanatah pujd bhavet trividhabhavanaih /
 
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I mahatvapurvakam tv etani mudrd mandalam ucyate // Translation (Mchan hgrel, pp. 40-41):
 
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Now I shall relate the supreme mandala of consciousness, the mandala of Body, Speech, and Mind, resembling the (non-dual) Knowledge of Diamond.
 
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This best one, made of nine (five personality aggregates and four elements), thus expressed as well-constructed, is that one said to be of goodly authority marked by lineage of two kinds.
 
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What as convention (samvrti = illusory body) andsupreme (paramartha=Clear Light) is the non-dual loveliness, that is this thread (for the mandala outline) as the insight of which it is applied by the means.
 
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By the single thread of insight and means, there is the supreme Dharma (-body) (insight—Clear Light) and Sambhoga (-body) (means—illusory body), threaded as the mandala of mind by twelve members (— 12-hastas measurement) in dependence.
 
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The Noble Truths arc the four sides; the Sublime Abodes (i.e. love, compassion, sympathetic joy, and impartiality), the corners; the articles of conversion (i.e. giving, pleasing words, acts in accordance, and exemplary conduct), the gates—in each case by fours.
 
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The inner circle of wheel, and so on, symbolizes the meaning of dharma-rcality. The symbol of the indivisible knowledge is the diamond-sapphire seal.
 
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It has facets offive kinds ( = the five knowledges). The tip destroys (the habit-energy of) the phenomenal world. In the cast is the form of mirror (-knowledge), its disk adorned with blazing light.
 
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The sameness knowledge all around is the jewel whose one name is 'southern'. West is the lotus of discriminative (-knowledge) with the light of a ruby.
 
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What is the best mind of the north destroys the discursive thought of living beings. The procedure-of-duty sword would have the same light as blazing rays.
 
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In the south-east is the 'eye' (-Locana) and love, with light the same as a blue cloud. In the south-west is compassion with the diamond of the Mamaki family.
 
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In the north-west, there is the lotus, the unshaken face of sympathetic joy. The lotus of the north-east shines in blue fashion with impartiality.
 
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As the eastern giving at the gate is a mallet lovely in appearance, so also pleasing words are a staff (in the south) appearing with diamond light.
 
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Acts in accordance arc the lotus in the western horse-neck, and exemplary conduct is the (viSva-)vajra of the vajrin of diamond winding ('-ambrosia).
 
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The characteristic of placing seals is what has been thus rightly explained. By contemplations of three kinds (arcane body, speech, and mind) there would be the worship according to the proper place. This mudra preceded by greatness is said to be the mandala.
 
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Besides, there are varieties of mandala. The Guhyasamajalantra, Chapter XVIII, verse 99, mentions three kinds : bhaga-mandala. bodhicitta-mandala, and deha-mandala. Tsoh-kha-pa, in his independent Don gsal ba commentary on the Guhyasamaja devotes individual sections to the three mandalas, keeping the terminology of'body-mandala' (deha-mandala), while substituting other names for the two other mandalas. In place of 'bhaga-mandala', he employs the term 'ulsarga-mandala' (emission m.')from the Pradipoddyotana on Chapter VII (equivalent to its terminology 'house-m.' puram mandalam, Pradipoddyotana MS., chapter one). Tsoh-kha-pa, following the Pradipoddyotana on chapter VII, replaces the 'bodhicitta-m.' with the expression paramartha-mandala. He makes it clcar that the thirty-two Guhya-samaja deities arc involved in all three of the above-mentioned
 
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mandalas, which arc evoked in the order deha-mandala, uttarga-mandala, and paramartha-mandala. The deha-mandala is perfected in the phase of yoga callcd Aciyoga, and both the utsarga-m. and the paramarlha-m. belong to the phase of yoga called Maha-yoga, or Mahasadhana; and are respectively equivalent to the two sub-phases of Mahasadhana called'Victorious Mandala' (vijaya-mandala and 'Victory of the Rite' karma-i ijaya . So much for the terminological side.
 
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What is meant, is that the 'body-mandala' of Atiyoga overflows into the bhaga, or mother-lotus, whereupon the latter becomes the bhaga-mandala. This phase is called 'letter placement' (akfara-nyasa)in the discussion of the fourthj'0£<? (cf. the section 'Four steps of yoga '); and this is the position of the Pradi-poddyotana (Documents)when in its treatment of the fourth member it refers to the instigation of the rajra and padma and then to the mantras (32 in
 
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no.) Vajradrg, etc. This is also the phase discussed in the section 'Title of the work and nidana', where the quotation from the Devendrapariprcchu refers to the placement of the gods in the goddess (the karma-mudrd or jnana-mudra). The difficulty is that this proccss has several explanations going respectively with the 'Stage of Generation' and the "Stage of Completion'. The explanation that agrees with both Stages, is that this phase is the
 
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demonstration of the mandala, the objective showing of the deity circle, cither in its restricted form as in Guhyasamajatantra, chapter one, or in the full 32-dcity group. Hence the Pradipoddyotana ('Documents') refers to this fourth yoga as 'accomplishment of the great aim of others'.
 
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The third mandala, thc paramartha-m., refers to the Guhya-samaja deities being drawn intoparamdrtha,or the absolute realm. Tson-kha-pa explains in his Mchan hgrel on Chapter VII that this means that the five personality aggregates (skandha , five elements (dhdtu), five sense organs (indriya), five sense objects (vifaya), and five knowledges (jnana), a total of 25, are successively drawn into the Clear Light (where, according to the Pradipoddyotana on Chapter eight, verse 7, they unite w ith the 425-ycar old girl').
 
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===A. [[The chapters of the Guhyasamajatantra and yoga]]===
 
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The Eighteen chapters are discussed here because, as will be soon demonstrated, chapters 2 to 17 arc divided into four groups with titles almost identical with those of the four sddhana steps.
 
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The word for 'chapter' employed by the Guhyasamaja-tantra is pa(ala. The Pradipoddyotana, at the end of its commentary on chapter one, explains this word in two senses, going with pa[a- ('cloth') and -la ('grasping'):
 
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I pato yathd damiamasakadyupadravam nivarayati / tathayam tantrarlhah kleiakarma janmadyupadravam nivdranat pa la iva pata{la)h / tam lati grhnatiti taddharako granthasamChafi patalah /
 
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Just as a cloth covering (J>a(a) wards off the attack of gnats, mosquitoes, etc., so also, by warding off the attack of [[defilement]], [[karma]], and [[rebirth]], '[[patala]]' as the meaning of the [[Tantra]], is like a cloth covering. Since it [[grasps]] and holds that (meaning), '[[patala]]' as the collection of compositions, is its receptacle.
 
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Also, at the end of its commentary on [[chapter]] thirteen, the [[Pradipoddyotana]] equates a [[patala]] with 'the collcction of compositions which teach it' Jatpratipddako granthasamiihah).
 
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The following chaptcr titles as preserved in [[Sanskrit]] have varying relevance to the [[chapter]] contents. For example, ofthe two chapters translated in 'Documents', [[chapter]] six does adhere to indications of its title, while [[chapter]] twelve is scarcely described by its title.
 
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1. "[[Blessing]] of the samadhi-mandala of all the [[Tatha]] gatas" (sarvatathagatasamadhimandaladhijthana).
 
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2. "The [[Mind of Enlightenment]]" ([[bodhicitta]]).
 
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138 YOCA OF THE GfHYASAMAJ ATANTRA
 
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3. "[[Samadhi]] called '[[Diamond]] Array' " (vajravyuho-nama [[samadhi]]).
 
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4. "Secret [[mandala]] of [[Body]], {{Wiki|Speech}}, and [[Mind]]" (guhya-kayavakci t tamandal a).
 
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5. "Best of all praxis" (samantacaryagra).
 
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6. "[[Empowerment]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]]" (kayavakcittadhisthiina).
 
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7. "Praxis of [[mantras]]" (mantracarya).
 
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8. "Pledge of [[consciousness]]" (citlasamaya).
 
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9. "Pledge whose goal is the [[reality]] of the [[non-dual]] supreme [[entity]]" (paramarthadvayatattvarthasamaya).
 
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10. 'Exhorting with the [[heart]] ([[mantras]]) of all the [[Tathagatas]] " (sarvatathagatahrdayasancodana).
 
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11. "The [[highest]] vidyapurusa who has the mantrapledge and the reality-diamond of all the [[Tathagatas]]" (sarva-tathagatamantrasamayatattvavajravidyapurusottama).
 
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12. "Instruc:'->n on the best {{Wiki|evocation}} of the pledge (samayasadhanagranirdc£a).
 
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13. "[[Revelation]] [[contemplating]] the meaning of the [[reality]] of the array of pledges" (samayavyuhatattvarthabha-vanasambodhi),
 
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14. "[[Samadhi]] called '[[King]] of sporting with [[attraction]] (of [[deities]]) by [[mantras]]' " (mantrakarsanavijrmbhitarajo [[nama]] [[samadhi]]).
 
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15. "Source ofthe [[diamond]] whose [[essence]] is the pledge of all [[sentient beings]]" (sarvasattvasamayasaravajrasambhutir [[nama]]) (edited [[citta]] replaced by [[sattva]]).
 
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16. "[[Revelation]] of the mandala-diamond of all [[siddhis]]" (sarvasiddhimandalavajrabhisambodhir [[nama]]).
 
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17. "[[Blessing]] of the pledge—and—vow-diamonds of all the [[Tathagatas]]" (sarvatathagatasamayasambaravajradhis-thana).
 
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18. "[[Blessing]] of the [[diamond]] [[knowledge]] which explains all the secrets (sarvaguhyanirdcSavajrajilanadhisthana).
 
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The [[Pradipoddyotana]] commentary covers only the first 17 chapters, although it cites the 18th [[chapter]] ('Documents') ; while the 18th [[chapter]] itself has some separate commentaries preserved in the [[Tibetan]] [[Tanjur]]. The [[reason]] is that there is a block of verses in the 18th [[chapter]] (verses 25-31 in S. Bagchi's numbering) which group the previous chapters 2-17 in four sets.
 
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Consequently, the [[Guhyasamaja]] [[tradition]] generally labelled the 18th [[chapter]] a '[[Continuation Tantra]]' (uttara-lanlra). The fact that those sixteen [[intermediate]] chapters fall into four sets by authority of those verses is hardly noticed in the {{Wiki|present}} edition of the text, because of [[corruptions]] which cannot be corrected without consultation of the [[Tibetan translation]]. Indeed, there are even two important lines missing from the current edition, which I
 
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have restored along with the other corrections, with the help ofNagarjuna's commentary (AflddaSa-pa(ala-vislara-tya-khya, PTT, Vol.60,p. 4). The two lines were still part of the Guhya-samdja-lanlra when Ratnakara£anti composed his Kusumanjali-guhyasamaja-nibandha-ndma (PTT, Vol. 64), which explains how to pair the verses for translation purposes. What is presently numbered verse 30 is in fact the first line (hemistich) of one verse and the second line of
 
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another verse. I have made two new ve.-scs numbered 30' and 30" in the following text of corrected [[Sanskrit]]. It can be speculated that factors in the [[gradual]] corruption of the lines are the original presence of 9-syllable pddas in some places, and the use of infrequent ordinal [[forms]] of numbers. The translation will follow the order in which the [[Sanskrit]] verse mentions the ordinal numbers, in the first-mentioned set, the fifth, ninth, seventeenth, and thirteenth (chapters).
 
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paficamam navamam caiva daiasaptamam IrayodaSam / buddhdndm bodhisatlvdnam desanasddhanam mahai //25// caturtham sodaSam caiva aftamam dvddasam [[tatha]] / acdryakarmasdmdnyam siddhiS ca vratasambaram //26// faftham caiva dviliyam ca dasam caiva caturdaSam / hatliam anuraganam ca upasad/ianasambaram //27// saplamam ca trliyam ca ekadasam datapancamam / siddhikfetranimitlam ca sciasadhanasambaram //28// sarvatathagatakarma nigrahdnugrahdtmanam / ddnladaurddnlasaumyanam satlvandm avaldranam 1/29/1 utpattikramasambandhairi snavajravidhiS catuh / *sdmdnyasiddhisambandham agrabhutam ca granthanam //30'// *mandalavratasambandham dcdryasampalligranlhanam / gurundiji mantramdrgena Sisydnam paripdeanam // 30" // suvratasyabhifiktasya svaiifyasya [[mahatmanah]] / buddhamim bodliisallvdnam deSanaparimocanam 1/31/1
 
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25, 31 : The fifth, ninth, seventeenth, thirteenth (chapters) have the [[great perfection]] of the [[teaching of the Buddhas]] and [[Bodhisattvas]], to wit, liberating one's greatsouled [[disciple]] who is goodly [[vowed]] and [[initiated]], by means of the [[teaching of the Buddhas]] and [[Bodhisattvas]].
 
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26, 30" : The fourth, sixteenth, eighth, and twelfth have the common acts of the [[acarya]], [[occult powers]] ([[siddhi]]), and the Vratasambara, to wit, the compositions on the acarya's [[perfection]], associated with mandala-rites, maturing the [[disciples]] by way of the [[guru's]] [[mantras]].
 
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27, 29 : The sixth, second, tenth, and fourteenth have the fierce act (hatha), [[attraction]] (of [[deity]]), and [[vows]] of the Upasadhana, to wit, all the [[Tathagata]] acts with the [[nature]] of taming and assisting, introducing the [[sentient beings]] whether tamed, obdurate, or mild.
 
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28, 30': The seventh, third, eleventh, and fifteenth have the [[cause]] of the field of [[occult powers]], and the Seva-sadhana-sambara, to wit, the four [[diamond]] [[rites]] of [[Seva]], associated with the Stage of Generation; both the compositions associated with common [[siddhis]] and (those) which show the {{Wiki|superior}} kind.
 
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The [[tantric]] [[Nagarjuna]] in that commentary on the 18th [[chapter]] (op. cit., p. 4) briefly alludes to the contents of each [[chapter]] as he groups them by fours with titles : Mahasadhana chapters (5, 9, 13, 17):
 
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Chap. 5 on the praxis ([[carya]])
 
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Chap. 9 on the yogasamadhi
 
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Chap. 17 on [[samaya]] and [[samvara]] (pledges and [[vows]])
 
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Chap. 13 on extensive treatment of [[rites]] ([[karma]]) Vratasambara chapters (4, 8, 12, 16):
 
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Chap. 4 on the citla-mandala
 
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Chap. 16 on the [[kaya]] and vag-mandalas
 
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Chap. 8 on the guhya-abhifeka
 
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Chap. 12 on the change into the Mahamudrd Upasadhana chapters (2, 6, 10, 14) :
 
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Chap. 6 on the adhiffhana of [[body]], {{Wiki|speech}}, and [[mind]] Chap. 2 on the [[bodhicitta]]
 
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Chap. 10 on exhorting all the [[Tathagatas]] by their heartmantras
 
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Chap. 14 principally devoted to [[mantras]]
 
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Scva chapters (3, 7, 11, 15) :
 
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Chap. 7 on special practices ([[carya]])
 
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Chap. 3 on the [[gods]]
 
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Chap. 11 on the series of [[mantras]] and the [[knowledge body]] Chap. 15 on the [[illusory]] [[divine body]]
 
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RatnakaraSanli's commentary (op. cit., PTT, Vol. 64, p. 98 and p. 201) mentions that [[chapter]] 1 is the goal-tantra (literally: 'the [[tantra]] of what is to be approachcd'. S. upeya-tantra, T. [[thabs]] las byui: [[bahi]] rgyud), while the chapters 2-17 arc the '[[tantra]] of the approach' (S. upaya-tantra. T. [[thabs]] kyi rgyud), and that the [[chapter]] 18 is the 'continuation [[tantra]]' ([[uttara-tantra]]). Furthermore, each group of four chapters from 2-17 is also known by a numerical title. The Scva chapters are 'Trcta'; Upasadhana, '[[Dvapara]]'; Vratasambara, 'Krta'; and Mahasadhana, possibly*'Nandin' (T. dgah ba can ). However, the words Scva, and so on. appear to be employed as categories rather than as steps, in which meaning virtually the same set of terms is employed below (sub-section C). [[Candrakirti's]] [[Pradipoddyotana]] differs from Ratnakara-Santi, by treating the first [[chapter]] as a basis for the remaining sixteen; and so. for example, includes the forty [[nidana]] verses in the commentary on [[Chapter]] 1.
 
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There is a problem of how {{Wiki|practical}} is that grouping by fours. There is some confirmation for the validity of the
 
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grouping in terms of the Mahasadhana and Vratasambara ( [[Sadhana]]) sets when these terms arc equated with the '[[vajras]]', namely, [[Mahayoga]] and [[Atiyoga]]. As was shown, the '[[body mandala]]' is associated with [[Atiyoga]], and this is indicated by the Vratasambara chapters, namely, [[Chapter]] 16 (on the kaya-and vag-mandalas) and [[Chapter]] 1 2 (on the change into the [[Mahamudra]]). The [[samadhi]] 'Victory of the [[Rite]]', associated with Mahasadhana, is the topic of [[Chapter]] 13 (on extensive treatment of [[rites]]), and the utsarga-and paramartha-mandalas, while not explicitly stated for the Mahasadhana chapters, presumably go with [[Chapter]] 5 (on the praxis, [[carya]]) and possibly with [[Chapter]] 9 (on the yogasamadhi), while the paramartha-mandala also goes with [[Chapter]] 13. Even clearer is the consistency of the Upasadhana chapters (2, 6, 10, 14) with the {{Wiki|equivalent}} '[[vajra]]' callcd [[Anuyoga]] (as shown later) bccause this involves depositing [[mantras]] (parts of the [[bodhi]]-
 
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cittta) in spots of the [[body]]. Also when [[Guhyasamaja]], [[Chapter]] 18, associates 'the four [[diamond]] [[rites]] of [[Seva]]' with the [[Seva]] chapters (3, 7, 11, 15) this is consistent with my later
 
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•grouping of the first six [[nidana]] {{Wiki|syllables}} (for Evam [[maya]] Srutam) with [[Yoga]] (=[[Seva]]) because, as I later show, the four {{Wiki|syllables}} E, [[VAM]], MA, YA can indicate any four steps of [[yoga]], and 'Srutam' means hearing or {{Wiki|learning}} them. However, insofar as I have noticed cross-referencing in the [[Pradipoddyotana]] and its [[Mchan]] hgrel, the associations appear to be {{Wiki|independent}} of such grouping. For example, the important verses on the [[meditation]] on the tip of the {{Wiki|nose}} are found in Chapters three and six, which belong to two different groups. Perhaps because there was a question of the viability of this grouping, Ratnaka-raSanti composed his commentary (op. cit.) by first commenting on chapters 2-17 in the above grouping, and then commenting on each of the 17 chapters in their normal order.
 
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Of those chapters, my researches indicate that the first twelve are the most important. This is indicated in part by the fact that the [[explanatory tantra]] Samdhivyakarana, which expands the Guhyasamdjatantra in [[chapter]] order, only goes up through [[chapter]] twelve. This set of chapters includes chaptcr 1, which is the'goal'or 'basis' [[chapter]]; [[chapter]] 2, with the allimportant topic of [[bodhicitta]]; chapters six and twelve with the steps of [[yoga]]; and chaptcr seven with the three kinds of praxis (caryd). Also, the {{Wiki|theory}} that the chapters 2-17 arc grouped by fours in the scheme given above, acknowledges that the later chapters expand on materials of the earlier chapters rather than start completely new topics.
 
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===B. [[The two stages, initiations and the Clear Light]]===
 
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The Guhyasamdja, in common with other [[Tantras]] of the [[Anuttarayogatantra]] class, whether Mother or [[Father Tantras]], is divided into two stages of application, the Stage of Generation ([[utpatti-krama]]) and the Stage of Completion ([[sampanna-krama]]) (or utpanna-krama). This is said in the Guhyasamdjatantra, [[Chapter]] XVIII (p. 157) : /kramadvayam upaSritya vajrinaip [[tatra]] deSana / kramam autpattikarp caiva kramam autpanna-kani [[tatha]] / "Taking recourse to two stages, the [[adamantine]] one have therein the instruction, namely, the Stage of Generation and the Stage of Completion." Also, the Paiicakrama
 
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===[[INTRODUCTION TO THE GUHYASAMAJA SYSTEM]]===
 
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(I, 2) states : /utpatti-kramasamsthanaip nispannakrama-kariksinam / u pay as caisa sambuddhaih sopanam iva nirmitah/ "The Complete [[Buddhas]] have formulated like a ladder this means for those well [[standing]] in the Stage of Generation and [[desiring]] the Stage of Completion." In terms ofyogins, Candra-kirti at the beginning of his commentary on Chap. XI, distinguishes them as the kalila-yogin ("[[Wikipedia:Imagination|imagining]] y.") and the nifpannayogin ("completed y.").
 
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In his Snags rim [[chen]] mo (f. 340a-5), Tsori-kha-pa illustrates the necessity to have the Stage of Generation precede the Stage of Completion, by citing [[Vajragarbha's]] commentary on the Hcvajratantra:
 
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/mi yi skyc ba dag 2in la / / [[dmigs med]] sAiri rjchi [[sa bon]] ni/ Ibtab pas gaj'i [[phyir]] dc yi [[phyir]] / / ston Aid dpag [[bsam]] Ijon £Ln hbyuh / By [[reason]] of having cast the seed of aimless [[compassion]] into the [[pure]] field of [[human]] [[birth]], there arises the '[[wishing tree]]' of voidncss.
 
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Tsoh-kha-pa explains that the 'field' is '[[purified]]' by the Stage of Generation; and that the 'seed' of aimless [[compassion]] attended with great [[ecstasy]] (mahasvkha) is cast therein by the Stage of Completion.
 
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The Stage of Generation is {{Wiki|conceptual}}, the Stage of Completion concrete. The [[reason]] the Stage of Generation must precede can be illustrated in terms of the {{Wiki|theory}} of [[winds]]. In this first stage the candidate comes to understand the [[nature]] of the [[winds]] which arc not [[visible]] to the ordinary [[senses]], and in the course ofthe [[yoga]] proper to this stage recites in accordance with the natural cycle of the [[winds]]. In the Stage of Completion he proceeds to combine those [[winds]] in [[extraordinary]] ways. Of course one must understand a thing (first stage) before one can {{Wiki|manipulate}} it (second stage). It follows that unless one believes that there arc these [[mystic]] [[winds]] the [[Upanisads]] speak about and which arc so prominent in the {{Wiki|commentarial}} {{Wiki|literature}} of the Guhyasamajalanlra, he can see little point to having these two successive stages of [[yoga]]; and, in fact, there is little profit to his pursuing the system at any level of application.
 
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Tson-kha-pa's remark, cited above, is clarified textually with such an expression as '[[knowing]] the [[intrinsic nature]]' (soabh&vajiia) (see also, [[nidana]] verse 33), that is to say, [[knowing]] the natural cycle of the [[world]] in terms of the [[mystic]] forces, as
 
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the [[achievement]] of the Stage of Generation, prior to the 'great [[ecstasy]]' (imahdsvkha) of the Stage of Completion. Here there are two passages that show what is meant. The first is in Aryadcva's CillaviSuddhiprakaraiia. verse 20, where '[[intrinsic nature]]' translates [[svabhava]] :
 
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bald rajyanti rupefu vairagyam yanti madhyamdh / svabhdvajnd vimucyanle rupasyottamabuddhayah Children [[delight]] in [[forms]]; the middle-aged pass to [[aversion]]. [[Understanding]] the [[intrinsic nature]] of [[form]], those with best [[intelligence]] arc {{Wiki|liberated}} (from it).
 
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THfc second passage is from [[Saraha's]] Doha-kofa, verse 23 in Shahidullah's numbering, translated here from the {{Wiki|Prakrit}} (given) and [[Tibetan text]]. While it does not have such a term as '[[intrinsic nature]]', it seems to have the same message, jallai marai ubajjai [bajjhai] tallai [[parama]] mahasuha sijjahi.
 
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[Sarahe gahana guhira [[bhasa]] kahia pasu-loa nibboha jima rahia.]
 
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Having taken which (jallai), one [[dies]],
 
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is [[reborn]], and is [[bound]];
 
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Taking that very thing (tallai) one achieves the supreme 'great [[ecstasy]]'.
 
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But [[Saraha]] speaks these inexplicable and profound words so this beastly [[world]] will not understand.
 
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Interpreting [[Saraha's]] verse in the {{Wiki|present}} context, in the Stage of Generation one [[contemplates]] those natural forces behind the cycles of [[birth]], staying for a while, and dying, and the repetition of those three again and again, and then in the Stage of Completion, manipulates those same forces to achieve the 'great [[ecstasy]]'.
 
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Both stages have their [[own]] [[forms]] of '[[subtle yoga]]' (sdkftna-yoga) of prdndydma. The former stage is held to extend certain [[worldly]] [[magical powers]] ([[siddhi]]) to its successful candidates. The [[latter]] stage is held to confcr the supreme [[achievement]] of [[Complete Enlightenment]], which is the goal of non-tantric [[Buddhism]] as well. In the commenlarial period, treatises were composed especially for one or other of the two stages. The most famous of such treatises, [[Nagarjuna's]] Paiicakrama, is devoted to the Stage of Completion but is also helpful for the prior stage.
 
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This is because the treatise is first to be read or heard with conviction, and this {{Wiki|conceptual}} reading is an elementary [[form]] of the Stage of Generation which is the {{Wiki|conceptual}} preparation for the sccond stage.
 
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The commentators of the '[[Arya]]' [[tradition]] of the Guhya-samaja tried to combine this {{Wiki|theory}} of stages with the well-known [[Bodhisattva stages]] of non-tantric [[Mahayana Buddhism]], thereby clarifying the [[tantric]] version as the 'quick [[path]]'. These [[ten stages]] either fall into a 5-5 grouping or a 7-3 grouping. Both groupings are adopted in [[tantric]] {{Wiki|literature}}, but the [[latter]] grouping was accepted for the correlation in this case, as is suggested by the Paiicakrama, 2d [[krama]], verse 79: adikarmikayogena cdftamim bhumim apnuyat / alokatrayadarfi ca da(abhumyam pratifthitah //
 
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By [[yoga]] of a beginner, he attains the Eighth Stage, and [[seeing]] the three Lights he is settled in the Tenth Stage. Tsori-kha-pa's Paiicakrama comm.. Vol. 159, p. 4-4,5, cites the view of [[Spyod]] bsdus (Aryadcva's Carydmclapaka)that one attains the Eighth Stage by the Stage of Generation. The implication is that the last three stages of the [[Bodhisattva Path]] constitute part of the Stage of Completion. Thereafter, the commentators difier along {{Wiki|sectarian}} lines.
 
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Commentators of Yoga-cara preference would combine this [[tantric]] {{Wiki|theory}} with the {{Wiki|terminology}} '[[revolution of the basis]]' (dSraya-paravrtti) of the set of [[perceptions]], especially the '[[store consciousness]]' (dtayavij-iiana) often associated in that [[Yogacara]] {{Wiki|literature}} with [[attainment]] of the Eighth [[Bodhisattva]] Stage. Madhyamika-type commentators would avoid the term '[[store consciousness]]' in this [[connection]]. However, no attempt is made in these [[tantric]] correlations to make a full-scale dovetailing with the {{Wiki|theory}} of ten [[Bodhisattva Stages]], in the manner as these arc portrayed in great detail especially in the Daiabhumikd-sbtra.
 
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The old {{Wiki|theory}} of ten Stages implies an eleventh (the Samintaprabha , [[die]] stage of the complete [[Buddha]]. A further difficulty arose when thrceextra Stages (bhiimi), with varying names, were added to the [[traditional]] ten, with the previous [[name]] [[Samantaprabha]] moved to the thirteenth. For example, Alamkakalasa, PIT, Vol. 61, p. 182-2, explains the [[name]] '[[Vajramala]]' as the Stage called [[Samantaprabha]], and cites the verse (the original [[Sanskrit]] given under 'Bhagesu vijahara'),
 
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[[including]]: "The Stage resorted to by all the [[Buddhas]] is the
 
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Thirteenth, and it is called the 'lady'." The two systems of stages, the ten plus one, on the one hand, and thirteen on the other, relate to two ways of assigning the [[initiations]] ([[abhi]]>eka) and [[mystical]] [[visions]] of the Guhyasamdjatantra.
 
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I__According to the notes to [[Mkhas grub rje's]] Fundamentals
 
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> of the [[Buddhist Tantras]], [[initiations]] arc the means of [[attaining]] : power over [[nature]]. There arc two kinds, [[initiation]] simply in
 
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an {{Wiki|honorary}} way, namely to the [[Buddhas]]; and [[initiation]] for the {{Wiki|purpose}} of generating the power, namely to the [[Bodhisattvas]]. There are further varieties, such as those stated in the Guhya-samdja, Chap. XVIII, verses 111-112A:
 
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abhifekam tridha bhedam asmin tantre prakalpitam / kalaiabhifekam prathamam dintiyai/i guhydbhifekatali // prajAajnanam trtiyarri tu caturtham tat punas tathd / A {{Wiki|distinction}} of three [[initiations]] is prepared in this [[Tantra]], to wit : [[initiation]] of the flask as the first; the second, as the [[secret initiation]]; [[insight-knowledge]], the third; and [[the fourth]], precisely the same (as the third).
 
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The first [[initiation]], that of the flask, is laid in the Stage of Generation, and is usually divided into five [[initiations]] of the flask, going with the five [[Tathagatas]], and all accompanicd by sprinkling [[rites]]. An [[initiation]] of the hierophant (vajrdedrya) is laid in the transition to the Stage of Completion. The last three [[initiations]], the 'secret', the '[[insight-knowledge]]', and [[the fourth]]' are laid in the Stage of Completion. All those [[initiations]] are described at length in [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]]; here some correlative materials are presented in order to clarify the role of the [[initiations]] in the [[Yoga]] of the Guhyasamdjatantra.
 
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[[Candrakirti's]] Guhyasamajdbhisamaydlamkdra-vrtti (PTT,Vol. 62, p. 26-5) mentions three kinds of 'flask [[initiation]]' : outer, inner, and '{{Wiki|pregnant}}' (phyi dan nan dari sbas pahol. The outer kind uses a flask made of [[precious]] material for the five [[initiations]] of the flask. The inner kind also uses a [[precious]] flask for the five kinds of [[ambrosia]], [[empowered]] by the Tatha-gatas. The '{{Wiki|pregnant}}' kind also has two varieties, 'means' {updya) and '[[insight]]' (prajiid) flasks. The {{Wiki|pregnant}} flask of means has the [[water]] from the {{Wiki|mouth}} of the [[guru]]; the {{Wiki|pregnant}} flask of [[insight]] has the [[water]] from the [[lotus]] of the prajfta lady.
 
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The '{{Wiki|pregnant}}' kind of flask [[initiation]] appears to be the
 
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"unshared kind' (asadhdrana) involved with the Hicrophant's [[Initiation]]. In the [[latter]] [[initiation]], the candidate is given the vidyd ([[goddess]]) called the "{{Wiki|seal}} pledge' (mudrd-samaya) and made to enter the union '[[bliss-void]]' (sukha-S [[unya]]) by embracing that vidyd.
 
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Passing to the three [[initiations]] of the Stage of Completion, we note two ways of relating those [[initiations]] to the system as stages, as is set forth in Alamkakala£a's commentary on the Vajramdld (PTT, Vol. 61, p. 180-2, 3) :
 
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I dehi [[phyir]] las dan po pahi rnal hbyor gvi ho bo [[slob dpon]] dan gsan balii dbari bskur ba dag ni [[sa brgyad pa]] fes [[bya ba]] [[rnam]] par b2ad go / / £es rab ye ses kyi dgu paho / /bii pa dpchi [[rnam]] pas ni bcu paho /...../ yah
 
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na [[slob dpon]] gyi dbah ni sa brgyad paho / /gsah [[bahi]] dbah gis ni [[rnam pa]] gah gis [[rdo rje]] bzlas pa la brten nas dgu paho / / $es rab ye ses kyi dbah gis [[sems]] [[rnam]] par dag pahi [[hobo]] Aid kyi bcu paho / rah [[byin]] gyis [[brlab]] pa yah de Aid do / / bii pa Aid kyi mhon par byah chub pahi ho bo Aid [[kyis]] bcu grig paho / /[[mos pa]] [[spyod]] pahi sa dan bcas pa ni bcu gAis paho // zuh du hjug pahi rim pas ni bcu [[gsum]] palio /
 
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Hence, the [[initiation]] of the hierophant (vajrdedrya) who is a 'beginneryogin' and the [[Secret Initiation]] are laid in the Eighth (Bodhisattva)Stage; the PrajAa-jAana [[initiation]] is on the Ninth; the Fourth [[Initiation]], by [[form]] of example (i.e. taking the preceding [[initiation]] as example), on the Tenth In another way, the Hierophant's [[Initiation]] is on the Eighth Stage; the [[Secret Initiation]] for which one depends on [[Diamond]] Muttering (vajra-jdpa) on the Ninth; the PrajAa-jAana [[Initiation]] whereby there is [[cittavisuddhi]] is on the Tenth, as is also the svadhi-slhana; the Fourth through [[abhisambodhi]] is on the Eleventh; the Twelfth has the Adhimukti-carya Stage; and with the Yuganaddha-krama there is the Thirteenth.
 
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The second type of correlation involves the five [[krama]] titles of [[Nagarjuna's]] Paiicakrama Vajrajapa, [[Cittavisuddhi]], Svadhi-s(hana, [[Abhisambodhi]], and [[Yuganaddha]]). The first type stems from [[Aryadeva's]] Carydnulipaka, in a passage cited in
 
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the notes to [[Mkhas grub rje's]] work, pp. 312-3: ([[Tibetan]] omitted):
 
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Moreover, Dbyahs-can-dgah-bahi-blo-gros, following the [[Arya]] school of the [[Guhyasamaja]], writes in his Dpal gsaii ba hdus pa hphags [[lugs]] daii mthun pahi snags [[kyis]] lam mam giag {{Wiki|legs}} bsad skal bzaii hjug nogs, folio 20b-1, f.: "The one who has arrived at the limit of the {{Wiki|subtle}} and the coarse of the Steps of Production which conclude the {{Wiki|maturation}} of the [[stream of consciousness]], is associated with [[attainment]] of the eighth stage. Both' the arcane [[body]] and arcane {{Wiki|speech}} of the Steps of Completion are associated with the [[latter]] part of the eighth stage as well as with the ninth stage. Both the arcane [[mind]] and the [[illusory body]] are associated with the first part of the tenth stage. Both the [[Clear Light]] and the coupling in the [[realm]] of {{Wiki|learning}} are associated with the [[latter]] part of the tenth stage. The coupling beyond {{Wiki|learning}} is posited on the eleventh stage, [[Samantaprabha]]. That is the purport of the Carydmelapaka (Toh. 1803.) "
 
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Furthermore, there is a difference in where the [[initiations]] of the Stage of Completion are conferred. The notes to [[Mkhas grub rje's]] work show that the [[Secret Initiation]] is [[attained]] in the s [[relative]] bodhicitta-mandala Insight-Knowledge (prajiia-jhana)
 
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one in the bhaga-mandala of the [[vidya]], and the Fourth [[Initiation]] in the [[absolute]] bodhicitta-mandala. Comparing this {{Wiki|terminology}} with the previous [[discussion]] of the [[mandala]], it is easy to observe that the [[relative]] bodhicitta-mandala is the 'body-mandala* (deha-mai)dala), and the other two, the utsarga-mandala and the para-martha-mandala; while all three are understood in the {{Wiki|present}} case with interpretations of the Stage of Completion.
 
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Also, these [[initiations]] can be stated in terms of the [[consorts]] {mudrd). Following the [[exposition]] of the Klon-rdol [[bla-ma]] as set forth in my "[[Female Energy]]..." article, the 'incantation-born {{Wiki|female}}' is the [[yogini]] at the final limit of the Stage of Generation; hence is involved in the Mahasadhana phase of 'invariant ([[letter]]) placement' (in the [[samddhi]] 'Victorious MaijtJala'), and presumably is the [[vidya]] of the Preceptor's [[Initiation]]. The 'field-born {{Wiki|female}}' enables one to attain the s. [[Symbolic]] [[Clear-Light]] with the arcane [[state]] of [[body]], {{Wiki|speech}},
 
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\ and [[mind]]; and so is the [[vidya]] of the '[[Secret Initiation]]'. The
 
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'together-born {{Wiki|female}}' enables one to attain the [[Illusory Body]] and the Goal [[Clear-Light]] (or the [[Clear Light]] of the [[Absolute]] [[Entity]]); hence is the [[vidya]] of the Prajtiajnana [[Initiation]]; and since the Fourth [[Initiation]] is said to be just the same as the third, she is also the [[vidya]] or [[mudra]] intended here.
 
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Regarding the 'Sccret [[Initiation]]', the [[Pradipoddyotana]] in its [[chapter]] eight devoted to this [[initiation]] citcs the [[Tantra]] catalogued as Candraguhyatilaka ("yathoktam [[bhagavata]] guhye candratilake"):
 
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utsrjya ratnojiala-'bodhicittam samSuskamurtirfl sakalam jinandm / abhifincya m urdhndmalaratnavaiair visuddhavajrodbhavajnana-toyaih 11
 
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Having drawn forth the [[bodhicitta]] jewel-blazing of the Jinas, he sprinkles all the arid [[body]] by way of the head with [[knowledge]] drops issuing from the [[pure]] [[vajra]], (drops) with the power of the immaculate [[jewel]].
 
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The context shows that the expression 'by way of the head* means that the candidate imagines that the [[substance]] flows down from the [[crown of the head]] and first stimulates the 'little {{Wiki|tongue}}' (the uvula). For a clear statement of its further progress through the [[body]], sec Sri Laksmi's passage presented under nid.'ina verse '[[KA]]' (No. 22). For the reference to the
 
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{{Wiki|tongue}}, the [[Pradipoddyotana]] on [[chapter]] seventeen quotes the 'Miilatantra' (in fact, the [[Tattvasamgraha]] of the [[Yoga-tantra]] class):
 
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jihvdni talagatiim krtvd nasikagram tu cintayet / s uksmavajrasukhaspars'dd bhavet [[cittam]] samdhitam 11 Having placed the {{Wiki|tongue}} on the 'roof of the {{Wiki|mouth}}', he should [[contemplate]] the tip of the {{Wiki|nose}} (of the face). From [[blissful]] [[contact]] with the [[subtle vajra]] (the little {{Wiki|tongue}}), the [[mind]] becomcs stabilized.
 
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In the same placc the [[Pradipoddyotana]] cites a clarifying passage from the 'Prajiidsiilra' (which .[[Mchan]] hgrel identifies only as '[[Mother Tantra]]'):
 
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dhdrdmrtamayi nityam yd murdhni varfate dhruvam / pitvd hayayogindrena jardmrtyuviiiaSakah // yathotpalandlena (lu) toyam dkarfate nara(t / evam upajivya jived [[yogi]] mahubala iti //
 
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What consists of streaming [[ambrosia]] continually and
 
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steadily rains in the head. Having drunk (that) with the '[[yogi]] {{Wiki|organ}} of a [[horse]]' (i.e. the stretched-out {{Wiki|tongue}} curled back to the uvula) one destroys [[old age]] and [[death]], (drinking) like a man sucks [[water]] through the stalk of an utpala-lotus. So having subsisted, the [[yogi]] [[lives]] with the [[name]] 'Mighty One'.
 
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Furthermore, according to that work of [[Candrakirti's]], the [[vrtti]] (op. cit., p. 29-3), the place where the [[initiation]] is conferred is the [[disciple's]] {{Wiki|tongue}}, of which there arc three: in the {{Wiki|throat}}, the [[heart]], and the {{Wiki|navel}}, the placcs where he enjoys the [[substance]]. This refers to the downward passage of the white-and-red [[bodhicitta]] drop.
 
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In the case of the third [[initiation]], this is the '[[knowledge]] based on the [[insight]]' ([[Candrakirti's]] explanation, the [[vrtti]], p. 30-3, 4) as a [[definition]] ofprajrla-jiidna ('[[insight-knowledge]]'). According to Mkhas-grub-rjc's work, the Insight-Knowledge [[Initiation]] is associated with the passage of [[winds]] in the 'central vein' arousing [[ecstasies]] in four [[cakras]]. Hence it is understandable that definitions of mahdsukha are given in [[connection]] with this [[Initiation]].
 
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Thus, Tsori-kha-pa's Sr.ags rim chtn mo. in the Prajfia-jftana [[Initiation]] section, quotes Vitapada's Togasapta-ndma-caturabhifekaprakarana: "The {{Wiki|distinction}} of whether there is or is not the great [[ecstasy]] ([[mahasukha]]) is accordingly the last of explanations. However, in the PrajAa-jAana the [[characteristic]] of mahdsukha takes shape. . . .'Because it is without place and without [[deception]], it is explained as mahdsukha' " ([[sbyor ba]] [[bdun]] pa las kyan // [[bde ba chen po]] [[yin]] ma [[yin]] gyi [[khyad par]] de b£in du bSad pahi mthar / ho na kyan £es rab ye £es la [[bde chen]] [[mtshan]] Aid [[gzugs]] su [[gnas]] / 2es dan // [[mi gnas]] kyan ni mi sluhi [[phyir]] // [[bde ba chen po]] fes su bSad / ccs dbah [[gsum pa]] la ). Also, Tsoh-kha-pa's commentary on the "Six Laws ofNaro-pa,"(PTT Vol. 161, p. 8-2,3) states: "The main thing here is the requirement that the [[ecstasy]] of the Stage of Completion belong to the 'consubstantiality' ([[sahaja]]) [[arising]] from making the wind(s) enter, dwell, and dissolve in the 'central vein' " (/ hdihi yah [[gtso bo]] ni rlun dbu mar iugs [[gnas]] thim [[gsum]] [[byas pa]] las byuh [[bahi]] [[lhan skyes]] kyi [[rdzogs rim]] pahi [[bde ba]] dgos so / ). In [[Candrakirti's]] way of explaining (the [[vrtti]], p. 30-3, 4) the [[initiation]] is conferred in the three series of [[caves]] or in the [[padma]]. Since the [[bodhicitta]] proceeds
 
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downward in the 'ccntral vein' through four [[cakras]], we may understand [[Candrakirti's]] remark as intending the upper three [[cakras]] as 'eaves' and the lowest [[cakra]] as the '[[padma]]', where the [[bodhicitta]] should not 'fall out' or be released.
 
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The Fourth [[Initiation]], also callcd '[[Initiation]] of the [[Name]]', is said to be just like the PrajAa-jAana one, meaning that the [[bodhicitta]] passes through the reverse order of the same [[cakras]]; and, according to the note in [[Mkhas grub rje's]] work, p. 36, upon reaching the {{Wiki|forehead}} [[cakra]], the small circle called urtfd-koSa, passes out into the [[ten directions]] like a {{Wiki|lightning}} flash.
 
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Furthermore, the {{Wiki|theory}} of the [[Clear Light]] preceded or followed by three Lights, is related to the [[division]] into two stages. Now I shall {{Wiki|present}} material from several works of [[Tson-kha-pa]], leading up to a convenient table, after which some classifications in [[Tanjur]] works can be appreciated better. [[Tson-kha-pa]], in his commentary on the Caturdcvipariprcchd labelled 'Biis ius' (PTT, Vol. 159, p. 97-4) writes: "That is the concise paramdrtha-mandala as the '[[Clear Light]] of conviction' in the phase of the Stage of Generation, and is comparable to the four voids of which the [[Clear Light]] belonging to the Stage of Completion is the chief one" ( / de ni bskyed rimgyi skabs su [[lhag]] mos hod [[gsal]] du bsdus pahi [[don dam]] pahi [[dkyil]] hkhor daii/ [[rdzogs rim]] gyi hod [[gsal]] [[gtso bor]] byas pahi stoii pa bi< lta buho /). Restricting ourselves to this 'Clear Light of conviction' concerned with imagining the'basic time'—the cycle of life and death— we find that there are two kinds. There is a Clear Light of deep sleep which contrasts with dream, and a Clear Light of death which
 
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contrasts with the intermediate state, as in this passage of Tson-kha-pa's Gsaii ba hdus pahi ial its yig chuA thor bu pa Vol. 159, p. 136-2 : "Since the Clear Light of deep sleep, and dream are controlled by the power of wind, there is the invariable accompaniment that the Clear Light of death, and the intermediate state arc controlled by the power of wind. In the same way, since the Clear Light of deep sleep, and dream are controlled by craving, there is
 
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the invariable accompaniment that the Clear Light of death, and the intermediate state are controlled by craving" ( / gfiid kyi hod gsal dan / rmi lam rlun slobs kyis zin na , hchi bahi hod gsal daii / bar do rluh stobs kyis zin pas khyab / de biin du gnid kyi hod gsal daii / rmi lam hdun pas zin na / hchi batii hod gsal dan / bar do hduu
 
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pahi zin pas khyab ciri /). According to this passage, the 'basic time' is controlled by wind and craving; deep sleep corresponds to death; dream corresponds to the intermediate state.
 
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Turning to the 'time of the path' in the Stage of Completion, when the four voids are evoked concretely, there is also a terminology of two kinds of Clear Light, as in Tson-kha-pa's Gsal bahi sgron me (Vol. 158, p. 194-1) : "Moreover, at the conclusion of the Clear Light of the (Supreme) Entity, he accomplishes the Yuganaddha-deha (pair-united body); and at the end of the Symbolic Clear Light, he accomplishes the Illusory Body" (I de yah don gyi hod gsal gyi mjug tu zuh hjug gi sku dari / dpehi hod gsal gyi mjug tu sgyu mahi sku hgrub po /).
 
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However, both the 'basic time' and the 'time of the path' are involved in the varieties of intermediate states and of births, as in that same work of Tsoh-kha-pa (his commentary on the PaAcakrama), first the intermediate states (bar do) (Vol. 159, p. 53-4); (1) bar-do of gestation (srid pa bardo), which agrees with (2) the bar-do of dream (rmi lam gyi bardo) according to the Mar-pa school—the two being the bar-do of the basic time (giihi bar do); (3) bardo of the path (lam gyi bardo). Next the births (Vol. 159, p. 53-5): (1) birth in a womb through intermedia testate of gestation; (2) birth through 'bar-do of dream' at the time of waking up to reoccupy the gross personality aggregates—the two being the 'birth' of the basic time (giihi skye ba); (3) birth of apprehending the gross personality aggregates by the bar-do of the illusory body (sgyu lus kyi bardo).
 
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The above data can be clarified in tabular form, where the Clear Lights of deep sleep and death of everyday life correspond respectively to the Symbolic Clear Light and the Clear Light of the Absolute Entity.
 
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Now for the Tanjur classifications, of which a good start is Sakyamitra's (ikd on the Caryameldpakapradipa (PTT, Vol. 62, p. 300-5) : "The varieties are Clear Light of (1) training (taikfa), (2) beyond training (aSaikfa), (3) true mind (eiltaia), and (4) entity (artha). Nos. 3 and 4 in his classification seem to be the two mentioned by Sri Lak?mi (Vol. 63, p. 29-4): "The Clear Light is of two kinds, Clear Light of consciousness and Clear Light of intrinsic nature. Among those, the Clear
 
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===III. [[THE CLEAR LIGHTS]]===
 
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Basic Time (in Stage of Generation) Time of the Path (in Stage of Completion )
 
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Clear Light Deep Sleep Death I Symbolic Supreme Entity (paramartha)
 
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Intermediate State Dream Gestation Illusory Body (maya-deha) Yuganaddha-deha (pair-united body)
 
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Birth Waking up Birth (exit from womb, or by some other means) (apprehending the gross personality aggregates-vipaka-kaya) (apprehending the world, in the Nirmana-kaya)
 
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Light of consciousness is the (Yogacira's) 'representation* (vijAapti) without aspect (nirdkdra); and the Clear Light of intrinsic nature is universal void (sarvaJQnya) which is obtained at the fourth stage" (/ hod gsal ba ni mam pa gAis tc / scms kyi hod gsal ba dan / ran biin gyis hod baho / dc la scms kyi hod gsal ba ni mam pa mcd pahi rnam rig dan / ran b2in gyis hod gsal ba ni thams cad stoh pa stc rim pa bii pas thob par byaho/).
 
  
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Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet.
  
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That i% to say, Sakyamitra's kind called 'true mind' would be the Yogacarin's 'representation without (external) aspect' : and the one of 'entity' (short for 'supreme entity') would be the universal void.
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I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},.  
  
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Nos. 1 and 2 of Sakya mitra's classification are explained in Candrakirti's Guhyasamdjabhisamaydlainl.dra-rrtti < PTT, Vol. 62, p. 35-3) in summary verses : "One should understand two Clear Lights by 'training' (Saik}a) and 'beyond training' (aiaikfa). The Clear Light of training is explained as (the dhydnas of) 'contraction' (pindagrdha) and 'expansion' (anubheda' . The one beyond training is non-discursive (mikalpa), not perceptively reached (anupalabdha), pure from the outset (adi-Suddha)." These two are respectively equivalent to the Symbolic Clear Light and to the Clear Light of the Absolute entity in the time of the path. Therefore, Sakyamitra's varieties (1) and (2) are respectively equivalent to his varieties (3) and (4). All of the above Tanjur classifications apply to "Time of the Path." The Clear Light of Deep Sleep appears mainly a matter of oral instruction.
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When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written  that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that  {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published.
  
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He said  that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]]  who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been  a [[science]]  and I don't understand why others haven't found such values in [[Buddhist teachings]].
  
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Finally, there is the difficult but important topic of three
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And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]].  
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caryds in relation to the two Stages. In his Mthah gcod, Tson-kha-pa points out that Aryadcva's Carydmcldpaka took account of the three caryds only for the Stage of Completion, but that the Pradipoddyotana on Chaptcr X (in fact the initial sentence) implies that both Stages have their version of the three caiyds. The three according to the Pradipoddyotana manuscript on Chapter VII are prapaiica-caryd, ni>prapai)ca-caiyd, and atyantanif-prapanca-caryd. [[Tson-kha-pa]] elaborately discusses these matters in his [[Pancakrama]] commentary (PTT, Vol. 159. pp. 67 to 78), the section cntitied "The caryd which is the means of issuing the profit in the two States" (rim gAis la bogs ft by in pahi [[thabs]] [[spyod pa]]); and has a briefer, but also complicated [[discussion]] in his Mlhah [[gcod]] on [[Chapter]] VII (PTT, Vol. 156, pp. 42 to 45).
 
  
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[[Buddhist psychology]] has existed  two thousand years  , {{Wiki|Europe}} discovered it just couple of hundred years back. It seems now that {{Wiki|European}} way of [[thinking]] is really slow and  and related to [[Christian]] [[thought]].
  
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One thing is a [[religion]] another is [[scientific]] approach. [[Buddhism]] is [[science]]  because it helps you to understand yourself [[Christianity]] reveals that {{Wiki|Jesus}} is your liberator. In [[Buddhism]] you have to {{Wiki|liberate}} yourself. It means different way of [[thinking]] and [[understanding]] about the [[world]] and about your [[own mind]].
  
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The [[discussion]] shows that in cach case this is a caryd (advanced [[yoga]] technique) connected with the {{Wiki|female}} [[element]] of the [[world]]. The [[word]] prapaiica has here the special meaning, "involvement with the [[five sense objects]]". In [[ancient]] [[Buddhist texts]], these five arc callcd the pancakamaguna ("the five [[strands]] of [[desire]]"), and they promote [[development]] of the being, his taking a place in [[phenomenon]] (a more usual [[Indian]] meaning of the [[Sanskrit]] [[word]] prapaiica). The
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Now you can see in web often  [[word]] [[tantra]] what [[Christianity]] uses for [[own]] purposes  it means borrowing from [[Buddhism]], but I havent noticed  that [[Buddhism]] is using [[christian]] {{Wiki|terminology}}.  It means {{Wiki|Europe}} and {{Wiki|European}} [[knowledge]] has nothing to offer anymore  new [[ideas]] in field of [[spirituality]] and for a person’s personal [[spiritual]] development,Christianity has only  one most important [[book]] the Bible [[Buddhism]] has them thousands.  
  
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addition of the [[word]] caryd serves for classifying the [[yoga]] [[techniques]] of this [[Tantric tradition]]. Candra-kirti's commentary on [[Chapter]] VII associates the three in the given order with three of the [[four ways]] of interpreting Guhyasamdjatantra passages, namely with the "shared [[sense]]," and "{{Wiki|pregnant}} [[sense]]," and the "[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]" (see my section "Seven ornaments and subdivisions"). In illustration, when one [[contemplates]] the [[deities]] in their proper dress, hence
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[[People]] always like to have a rich friends then what about [[religion]]? [[Books]] consist [[ideas]] , teachings view of the [[world]] and I understand why [[people]] in our days who  choose a [[buddhism]]. Because it has more real [[intellectual]] values then [[christianity]]. I understand how most of the [[people]] in {{Wiki|Europe}} and specially in {{Wiki|Sweden}} react on my words but someone have to be the first who says that [[king]] is naked.  
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in their corporeal [[form]], this is a case of prapaiica; however, properly {{Wiki|speaking}}, the addition of the [[word]] caryd restricts this case to the [[five sense objects]] deified as [[goddesses]] (as in niddna verse 21). Again, in [[relation]] to the three Lights, the caryd would be of the "non-prapaiica" type; and in [[relation]] to the [[Clear Light]], the caryd would be of the "extreme non-prapaiica" type. Hereafter, the term prapaiica will be left untranslated; 'caryd' is cither translated as 'praxis' or left untranslated.
 
  
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I was first who told the [[truth]]  in {{Wiki|Soviet Union}} publicly and I was expelled  does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government.
  
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Now that we have alluded to both [[superficial]] and profound aspects of the two stages, we should prepare for the separate [[discussion]] of the two stages by the verse cited in 'Documents' ([[Pradipoddyotana]] on XII, 60-64 :
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Why? Because the masses are being asked to be pushed into certain frames so that someone can [[calmly]] [[empty]] the people's pockets of [[money]]. Banks {{Wiki|rule}} everywhere, but if you ask them for [[money]] for their [[own]] [[activities]], you can [[die]] before they help you.
  
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If you look at governments, they are filled with politicians,  [[people]] who do not even have a specific [[education]] to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about {{Wiki|democracy}}, he can be said that he was a [[wise]] and the only Swede who understood the basic {{Wiki|principles}} of {{Wiki|democracy}} and expressed them exactly.
  
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By the {{Wiki|distinction}} of 'shared' and '{{Wiki|superior}}',
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{{Wiki|Sweden}} uses his [[money]] to share prizes in [[science]], but does not notice when someone is trying to spread [[knowledge]] about [[Buddhism]]. I was told in Öland by local politicians who need this {{Wiki|encyclopedia}}  of no use or need  for the [[people]]. Then I immediately understood what the term politician means today,  [[Sven Hedin]], who was an eastern investigator, has been overlooked by the {{Wiki|Swedish}} government because he had correspondence with {{Wiki|Hitler}}.
  
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one posits two kinds of service :
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Although he is highly valued and talked about by other countries. Not that he was in correspondence with {{Wiki|Hitler}}, but his [[scientific]] work is appreciated. I have [[realized]] over the years that I have lived in {{Wiki|Sweden}} and understood , Swedes are no longer Vikings but a {{Wiki|mass}} with whom the elective class does what they  want.
  
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The 'shared' one by the [[four vajras]], the '{{Wiki|superior}}'
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if you do not belong to the official nomenclature does not support your work and [[activities]] it doesn't have any value for them, the same [[principle]] was chosen in the {{Wiki|Soviet Union}}, no authority in {{Wiki|Sweden}} responds positively to what I do. The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} they  does not understand what it means.
  
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one by members six in number.
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They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson
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[[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.  He even didn't want to meet us a or ask what kind of [[education]] I have. No authority in {{Wiki|Sweden}} responds positively to what I do.  The same way reacted {{Wiki|Swedish}} [[buddhists]] on facebook.
  
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This verse shows that the [[word]] 'Service' {scva) can be employed in generalized ways to indicate the entire praxis of the Guhya-samaja. Previously in section A, on the chapters, we have
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The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} does not understand what it means. Why and what i do it for.  which raises the question may be should the government choose [[people]]  based on {{Wiki|IQ}}  .
  
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I have huge pile of different support letters from different [[universities]] and [[scientist]] who support my work and project. But {{Wiki|Sweden}} does not think so , Why? Because they have their [[own]] {{Wiki|Swedish}} opinion. It can be understood he has having more [[knowledge]] about [[Buddhism]] and about  Eastern {{Wiki|culture}} as well  than [[Berkeley]] and other [[universities]] in [[world]] , which I deeply [[doubt]].
  
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translated that there arc four [[diamond]] [[rites]] of [[Seva]] associated with the Stage of Generation. Then the {{Wiki|superior}} service is the six members of [[yoga]] in the Stage of Completion. To anticipate, the four [[diamond]] [[rites]] arc named 1. [[yoga]], 2. [[anuyoga]], 3. [[atiyoga]], and 4. [[mahayoga]]. The six members of [[yoga]] have already been defined in 'Documents' :
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I call such [[phenomenon]] connected to [[stupidity]] Another words it's a {{Wiki|swedish}} [[knowledge]] about Eastern {{Wiki|culture}} and [[knowledge]] about [[Buddhism ]]. Most stupid  last {{Wiki|political}}  maneuver what {{Wiki|Sweden}} made with [[China]] - {{Wiki|Stockholm}} was grappling with [[China]] over a [[book]] publisher's imprisonment , unthinking what is useful or  harmful  for {{Wiki|swedish}} business .
  
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1. [[pratyahara]],  
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Like many countries, {{Wiki|Sweden}} shares significant trade and business dealings with [[China]] -- [[including]] {{Wiki|Chinese}} ownership of one of its most {{Wiki|iconic}} brands, Volvo Cars. Gui Congyou, [[China's]] ambassador in {{Wiki|Stockholm}}, warned of "bad {{Wiki|consequences}}" if it went ahead,  {{Wiki|Swedish}} [[Prime Minister]] Stefan Lofven could be barred from visiting [[China]]. "We treat our friends with fine wine," Gui said on a {{Wiki|Swedish}} radio show. "But for our enemies we've got shotguns.
  
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2. [[dhyana]],
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Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]].
  
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3. [[pranayama]],  
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[[China]] and [[Russia]] are friends now again what means its quite powerful [[friendship]]. [[China]] has plans to double his population on  next 20 years. It means there,ll be 4 billion {{Wiki|chinese}}. [[China]] is building a aircraft mother ships. It seems they are planning to move to other continents soon.
  
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4. [[dharana]],
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If they  build  ships  for tourism  then its a [[peaceful]] [[action]] it means they have an [[interest]] or need to explore other countries and continents but aircraft mother ships serve another {{Wiki|purpose}},
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5. [[anusmrti]], and
 
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6. [[samadhi]].
 
  
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It's like {{Wiki|Sweden}} doesn't notice it. Maybe  {{Wiki|swedish}} politicians  doesn't understand what's going on in [[world]] because lack of [[education]] and {{Wiki|IQ}}.  And {{Wiki|chinese}} have a lot of [[money]], And soon lot of [[people]] too.  [[China]] has already [[worlds]] biggest {{Wiki|army}} . It means something especially in {{Wiki|politics}} soon.
  
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What is meant by 'shared' service is that the terms 1. [[seva]] 2. upa-sadhana, 3. [[sadhana]], and 4. mahasadhana, can be employed in one [[sense]] of the words as {{Wiki|equivalent}} to the [[four vajras]] as named above, and can be employed in another [[sense]] as {{Wiki|equivalent}} to the six members of [[yoga]]. In the [[latter]] case, [[seva]]
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Now about my [[own]] work . I understand that my {{Wiki|Chinese}} [[Buddhist]] Encylopedia has not the same [[quality]] to compare with Wikipedia where thousand [[people]] are working because I am alone and have to do  everything myself. But I have totally different approach to compare with wikipedia. I want o educate [[people]] [[about buddhism]].
  
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covers [[pratyahara]], [[dhyana]], [[pranayama]], and [[dharana]]; upasadhana equals [[anusmrti]]; and both [[sadhana]] and maha-sadhana are included in [[samadhi]]. Moreover, as has been shown, sixteen chapters (2-17) of the Guhyasamdjatantra are labelled by these four generalized terms of service. It may be the [[intention]] of such labelling to indicate the shared aspects of the two stages insofar as these aspects can be assigned in four groups by those four labels of the chapters.
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Like one {{Wiki|swedish}} politician said to me, that I am using material what others are have produced  it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly  are based on other peoples work.  
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However, the Guhyasamdjatantra has itself briefly defined the common [[elements]] indicated by the [[four vajras]] in its [[chapter]] XVIII, verse 137 :
 
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prathamarri SBnyatabodhim dvitiyam bijasamhrtam / trtiyani bimbanispattii caturtham nyasam akfaram // The first is the [[revelation]] of [[voidness]]; the second is the drawing together of germ {{Wiki|syllables}}; the third is the [[perfection]] ofthe image; [[the fourth]] is the invariant ( — [[letter]]) placement.
 
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In order to apply to both stages, those four have to be explained with utmost [[generality]]. The first indicates the [[yoga]] of reaching up through the [[void]] or {{Wiki|light}} stages to the [[Clear Light]]. The second is a descent of [[divine]] [[elements]]. The third is the consummation of the candidate. The fourth is the saintly re-involvement with the [[world]].
 
  
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Only difference is that an {{Wiki|encyclopedia}}  is a reference work or compendium providing summaries of [[knowledge]] either from all branches or from a particular field or [[discipline]]. {{Wiki|Encyclopedia}} entries are longer and more detailed than those in most dictionaries.
  
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Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts.  {{Wiki|Encyclopedia}} article is typically not limited to simple definitions, and is not limited to defining an {{Wiki|individual}} [[word]], but provides a more extensive meaning for a [[subject]] or [[discipline]].
  
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===[[C. The four steps of yoga and the three samddhis in the Stage of Generation]]===
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It seems that this politician  doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our [[world]]. And he is a politician.I was away from sweden  years and so much has changed here during this time. {{Wiki|Swedish}} {{Wiki|politics}} has changed, everything cost more , prizes has been  doubled , [[life]] costs more but [[people]] earn the same amount  [[money]] as before . 
  
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Totally different country is {{Wiki|Sweden}} now  to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the [[state]]. 
  
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There is a {{Wiki|mass}} of [[people]]  in our days who  has the same opinion about everything as  the [[state]] dictates and at the same  time we  speculate on freedom of {{Wiki|speech}}. I [[wonder]] what it is about. We saw what happened when [[people]] in {{Wiki|Germany}} started to protest against Coronavirus. Police used [[water]] cannons against demonstrators.
  
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The four steps of [[yoga]] in the Stage of Generation are frequently referred to as the four steps of service (sevd) or of {{Wiki|evocation}} (sddhana). They are presented this way in the Guhyasamdja, XVIII, p. 162:
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It's called freedom and free {{Wiki|speech}} but for whom?  Only government has  right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In  {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere .  
  
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yogalantrefu sane.<u Sasyate yogind sadd / sevdvidhanarri prathamarri dvitiyam upasddhanam / sadhanam tu trtiyarri vai mahasadhanarri caturthakam / The [[yogin]] always praises in all Yogatantra—the [[rite]] of
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Bunch of [[people]] without [[special knowledge]] deciding what is useful and what is not. It's called sick [[society]] and [[sickness]] comes not from [[people]] but from the government side .Why because bunch of elected politicians vote and decide what to do and how. 
  
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How they know what's best for me when they even don't  know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same [[food]] and drink the same  drink not drinks. The difference enriches the {{Wiki|culture}}, [[society]] and people's [[minds]] . Everything is dictated by government. We call it {{Wiki|democracy}}. But is it?
  
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service as first, the ncar-cvocation as sccond, {{Wiki|evocation}} as third, and great {{Wiki|evocation}} as fourth.
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Small businesses have  disappeared thanks for coronavirus. It means [[society]] or [[people]]  get poorer and some of them get richer. It's called {{Wiki|democracy}}. I wrote to  60 politicians and got no {{Wiki|reaction}} it's called {{Wiki|democracy}}. I don't blame [[society]] .  I talk about government who likes to feed [[people]] with slogans what are fake.  
  
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These steps arc stated somewhat more fully in Ibid., XII, p. 58 (completely given in 'Documents') : "He should [[contemplate]] the samadhi-praxis of service (send) as the supreme [[revelation]] (ullama-bodhi)"__(scvasamadhisamyogam bhavayet bodhim
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I talk [[about buddhism]] what is not welcome to {{Wiki|Sweden}}. It's strange we talk about free {{Wiki|speech}} but it seems that  we have forgotten about  what is free [[thinking]]. And [[education]] looks different. Stefan Arvidsson is a product of [[education]] system who has [[taught]] him that [[religion]] is {{Wiki|opium}} for [[people]].
  
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uttamam). " the {{Wiki|deliberation}} on the 'base of [[vajra]]' (vajra-Syatana) when there is foremost [[success]] is the near-evocation (upasddhana)" (upasadhanasiddhyagre vaj ray atana vicaraijam). "The contemplation of the [[lords]] of the [[mantras]] stated to be the exhortation at the time of {{Wiki|evocation}} ([[sadhana]])" (sadhane
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In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares  that he [[knows]]   [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}.
  
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codanam proktam mantradhipatibhavanam). "At the time of great {{Wiki|evocation}} (mahdsadhana), when he imagines the [[form]] of his [[own]] mantra-vajrin as the lord on the [[crown of the head]], he is successful because of the jiiana-vajrin" (mahasadhanakaleju bimbam svamantravajrinah / mukuje 'dhipatim dhyatva siddh-yate jnanavajrinah).
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I understand what {{Wiki|reaction}}, ll be on my article from so called politicians side. So what I give a F,, as I did in {{Wiki|Soviet Union}}. {{Wiki|Brain}} of the [[human]] is magnificent and able to do things  which seem impossible at first glance. As one [[professor]] at the {{Wiki|University}} of [[Berkeley]] said to me; how you were the only one who came up with such  [[idea]] to dismantle the {{Wiki|Soviet Union}} and no one else wanted to do it.
  
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[[Tson-kha-pa]] further clarifies the four steps by identifying them with the [[four yogas]] of the Krfnayamdri-tantra (presumably {{Wiki|Tohoku}} No, 467) in this passage (Snags rim, f. 364b) :
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My answer to him was; My [[idea]] was that [[religion]] was banned in the {{Wiki|Soviet Union}} and the only way for [[Buddhism]] to re-emerge as a [[source of knowledge]] for many [[Buddhists]] was to change this {{Wiki|social}} order. [[Interesting]]  when such an [[idea]] will come in [[connection]] to {{Wiki|Sweden}} ? As a [[monk]] I have no right to think about this because we live in [[sansara]] and big changes in [[society]] will bring a lot of problems in my  next [[life]]. So I am already doomed.  
  
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, [[rdo rje]] [[sems]] dpah [[rdzogs]] pa ni \\ rnal hbyor [[yin]] par hdi Itar hdod I I de yi rgyu mlhun [[lha]] yi sku / rjes kyi mal hbyor [[yin]] par grags / / hkhor lo lhams cad yons [[rdzogs]] pa / [[Sin]] tu mal hbyoryin par hdod // sku daii gsuii daii thugs mams daii // [[lha]] yi mig [[sogs]] [[byin]] [[brlab]] daa . / ye ies hkhor lo giug pa daii // [[mchod]] dai: [[bstod pa]] [[chen]] poni / I mal hbyor [[chen po]] ies byafto / The [[perfection]] of [[Vajrasattva]] is thus held to be [[yoga]]. His affiliated [[divine body]] (*devatd-kaya) is known as [[anuyoga]]. The perfecting of all the 'circles' ([[cakra]]) is held to be [[atiyoga]]. The [[blessing]] (adhif(hana) of [[body]], {{Wiki|speech}}, and [[mind]], and of the [[divine eye]] (divya-cakfus), etc.; the drawing in of the Jnana-cakra ( = [[knowledge]] [[beings]], jhdnasattva), the great [[offerings]] and praises—is called mahdyoga.
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I {{Wiki|hope}} [[Chinese Buddhist Encyclopedia]] will be as the  lifebuoy for me but {{Wiki|Swedish}} [[society]] and government doesn't want to help me with mu problems because they are doomed too I think.  Sooner or later there must be certain reforms otherwise there ,ll  appear someone who wants to change something in {{Wiki|social}} order. I understand that my talk and [[thoughts]] seem absurd and out of [[mind]] for {{Wiki|Sweden}} but it,s a [[life]] what dictates our [[actions]] and survival.

Latest revision as of 14:39, 31 July 2021

Buddhism in Sweden

Couple of weeks ago I found a page in Facebook called or group of people called Buddhism in Sweden . I wrote couple of words myself an english on their page and immediately reacted on my words site Admin Peter Olin and told that everybody here on this page have to use only Swedish because it's a swedish buddhist site. He sound quite convincible.

I explained to Olin that I have been doing the Chinese Buddhist Encyclopedia for 18 hours every day for 8 years After which he started to explain to me that many links in Chinese Buddhist Encyclopedia what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my encyclopedia when there,ll be changes in Wikipedia , He seemed quite excited and determined in their own deliberations and positions.

Then I posted couple of thangkas made by me and lot of critics or by other words a large avalanche of criticism arrived at my address. compared to my attitude towards the Encyclopedia and other activities in Asia, Sweden had an extremely negative and rusty cold attitude.

With this, I felt like the admin's ironic logic killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his attitude, I asked him what have you done for Buddhism yourself? He didn't answer. At the end I just left the swedish group of buddhists..

I spend there on site just 2 days. And then left because people started to scream about my work with Chinese Buddhist Encyclopedia. My secretary who has been a member of this group started to defend me and almost all people on the page started to talk that I serve the interests of the Chinese government and they pay me for that.

I started the encyclopedia in Australia and interestingly there were no negative attitude towards my work . Australia gave me a Distinguished Talented Visa for my activities and work in Buddhism .

I am struck by how two countries may have so different views on Buddhism. I arrived back to Sweden a year ago and turned to Swedish government and asked if they would like to help me with the encyclopedia. I also wrote to the Swedish Academy of Sciences and asked them for a positive attitude towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all.

The Academy of Sciences was silent in Swedish way. I thought when I arrived first time to Sweden most of the world's press was present and even Swedish journalists but now it seemed embarrassing for Sweden that they gave me swedish citizenship, Which shows that my political activities suited them but not Buddhist .

I have organized a major international Buddhist conferences and (Buddhism and Nordland) and (Buddhism and Australia) what lasted 9 years. I myself have attended other conferences at the University of Berkeley, but I have never seen such a derogatory and monotonous attitude as in Europe, and especially in Scandinavia haven't seen such negative attitude anywhere in world. We can say openly Sweden denies Buddhism.

This summer, I approached the University of Kalmar with a proposal to hold an international conference on Buddhism. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and activities in connection with the conference. the university replied to me w month later with such this letter;

Dear Marju Broder,

I’m professor in the study of religions and like all my colleagues in the study of religions we are regularly contacted by, besides of course scholars of religions, RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION.

Stefan Arvidsson Professor in the History of Religions, Linnæus University

At least someone dared to answer and say what is thought about of Buddhist activities in Sweden . It is interesting that Sweden is talking about religious freedom. How to understand it ?

This freedom seems to exist only for Christians but not for Buddhists . In addition, we wrote to many other Swedish organizations, but the answer was silence

My secretary Marju Broder also wrote to others in Scandinavia, but the answer from them was either silence or a negative attitude. The same attitude was observed by those Swedes on Facebook who call themselves a Buddhists.

That's what they wrote in Swedish newspaper;

Buddhism is a relatively small religion in Sweden, but has seen an increase in recent years. The number of Buddhists in April 2011 is estimated at around 45,000 people or close to 0.5% of Sweden's population, making it Sweden's third largest religion after Christianity and Islam. Most practitioners have an Asian background and come mostly from Thailand, China or Vietnam.

In addition, the Swedish government requested that donations to Buddhists be taxed on the basis of income.

http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html

http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html

It,s a shame to take a money from buddhist monks. Interesting how much Swedish government pays for Christian church to keep it alive.

it shows specifically how the Swedish government and people view Buddhism. You could say frankly that they hate Buddhism

It shows how wrong country I chose when I was expelled from the Soviet Union by Gorbachev when I made, first time in Soviet history, an opposition party against Communist Party, My idea that erupted the Soviet Union and perestroika.

Having lived in Sweden for years, I did not come to the idea or understanding that Sweden does not like a Buddhism because I was not involved in promoting Buddhism in Sweden.

I have been actively involved in Buddhism for 45 years, I established the Nyingma Buddhist tradition in Estonia, built 5 stupas there, My friends also actively contributed to the translation of a large amount of Buddhist literature. Soviet times nobody paid attention to my work in field of Buddhism.

Now when I went back to Estonia and started to build a new stupa the new Estonian government arrested me and my friends and accused me that I am hiding weapons in my country house what I haven't visited already 15 years .

They hold me in jail two days until swedish ambassador Dag Hartelius called to the police. Why it's happened? Because in Estonia old communists are still in power. And they hate me because I destroyed the Soviet Union.

I built a stupa and large prayer wheel then left Estonia., 1982 I build 4 stupas with my friends in Estonia, first Buddhist thangkas were made by Arno Arrak it was the start for Buddhism in Estonia.

At the same time, the University of Tartu in Estonia was extremely contemptuous of my activities, led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him.

It is striking that instead of cooperation, there is an immediate denigration against Buddhist activities from scientific side . Now that everyone is talking about a multicultural era, both freedom of speech and freedom of religion, the Swedish government is asking to tax donations to Buddhists .

An example my secretary asked Oxford University to participate on coming conference Buddhism and Nordland and she got such answer :

I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any academic salaries. We also have nobody here who knows anything about Buddhism and Nordland, so we cannot offer any expertise

Yours sincerely, Richard Gombrich

And it is a solid old university with English traditions.

The same time we have big site in Internet dedicated to this conference.

The question arises as how Buddhists do not notice what other Buddhists are talking about Buddhism in their work on conference Buddhism and Nordland.

It shows the stupidity and short-sightedness of the Europeans and its universities, And we talk about religious freedom here . Compared to the University of Berkeley, who immediately agreed to collaborate with leading professor Lewis Lancaster .The only company that is actively involved in translating texts and spreading knowledge about Buddhism,in our days which is Lotsawa house and its a very big contribution to European Buddhism,

https://www.lotsawahouse.org/

It,s interesting most of those people doesn't belong to Europe who translate in Lotsawa House. I know Erik Pema Kunsang because when I started with Chinese Encyclopedia he connected me and his relationship to my project was very positive and favorable. He is from Denmark . And well known translator from Tibetan.

https://lotsawahouse.blog/interviews/erik-pema-kunsang/

Another person who has helped me a lot is from Holland. I asked money to buy a new computer and new glasses for myself because the old computer is too old and slow he reacted immediately . The rest of the europe was quiet.

I understand because it,s a war in our days accely between christianity and Buddhism what has found new territories here in Europe,.

When I was 11 years old I read the book about Buddhism and it was written that Buddha was talking about huge amount of other worlds and universes the same time I head in school that Galileo, on the other hand, was tried by the Inquisition after his book was published.

He said that the Earth revolved around the sun, a theory now known to be true, I understood immediately value of the christianity who was telling such rubbish about cosmology . Buddhism for me as always been a science and I don't understand why others haven't found such values in Buddhist teachings.

And Europe still holds the same principles as you can see here in Sweden. For them Sweden is a center of the universe with his 10.23 million (2019) population. So narrow minded people here.When you use your brain at least little bit you can understand who,ll be the winner in this war.

Buddhist psychology has existed two thousand years , Europe discovered it just couple of hundred years back. It seems now that European way of thinking is really slow and and related to Christian thought.

One thing is a religion another is scientific approach. Buddhism is science because it helps you to understand yourself Christianity reveals that Jesus is your liberator. In Buddhism you have to liberate yourself. It means different way of thinking and understanding about the world and about your own mind.

Now you can see in web often word tantra what Christianity uses for own purposes it means borrowing from Buddhism, but I havent noticed that Buddhism is using christian terminology. It means Europe and European knowledge has nothing to offer anymore new ideas in field of spirituality and for a person’s personal spiritual development,Christianity has only one most important book the Bible Buddhism has them thousands.

People always like to have a rich friends then what about religion? Books consist ideas , teachings view of the world and I understand why people in our days who choose a buddhism. Because it has more real intellectual values then christianity. I understand how most of the people in Europe and specially in Sweden react on my words but someone have to be the first who says that king is naked.

I was first who told the truth in Soviet Union publicly and I was expelled does it mean that Europe or Sweden will expel me too ? You can see everywhere the new political approach to be friendly, peaceful, not to protest or fight with the government.

Why? Because the masses are being asked to be pushed into certain frames so that someone can calmly empty the people's pockets of money. Banks rule everywhere, but if you ask them for money for their own activities, you can die before they help you.

If you look at governments, they are filled with politicians, people who do not even have a specific education to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about democracy, he can be said that he was a wise and the only Swede who understood the basic principles of democracy and expressed them exactly.

Sweden uses his money to share prizes in science, but does not notice when someone is trying to spread knowledge about Buddhism. I was told in Öland by local politicians who need this encyclopedia of no use or need for the people. Then I immediately understood what the term politician means today, Sven Hedin, who was an eastern investigator, has been overlooked by the Swedish government because he had correspondence with Hitler.

Although he is highly valued and talked about by other countries. Not that he was in correspondence with Hitler, but his scientific work is appreciated. I have realized over the years that I have lived in Sweden and understood , Swedes are no longer Vikings but a mass with whom the elective class does what they want.

if you do not belong to the official nomenclature does not support your work and activities it doesn't have any value for them, the same principle was chosen in the Soviet Union, no authority in Sweden responds positively to what I do. The University of Berkeley immediately supported my activities in Sweden they does not understand what it means.

They have their own Swedish opinion. expressed himself in very Swedish wayas said Stefan Arvidsson Professor in the History of Religions, Linnæus University ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. He even didn't want to meet us a or ask what kind of education I have. No authority in Sweden responds positively to what I do. The same way reacted Swedish buddhists on facebook.

The University of Berkeley immediately supported my activities in Sweden does not understand what it means. Why and what i do it for. which raises the question may be should the government choose people based on IQ .

I have huge pile of different support letters from different universities and scientist who support my work and project. But Sweden does not think so , Why? Because they have their own Swedish opinion. It can be understood he has having more knowledge about Buddhism and about Eastern culture as well than Berkeley and other universities in world , which I deeply doubt.

I call such phenomenon connected to stupidity Another words it's a swedish knowledge about Eastern culture and knowledge about Buddhism . Most stupid last political maneuver what Sweden made with China - Stockholm was grappling with China over a book publisher's imprisonment , unthinking what is useful or harmful for swedish business .

Like many countries, Sweden shares significant trade and business dealings with China -- including Chinese ownership of one of its most iconic brands, Volvo Cars. Gui Congyou, China's ambassador in Stockholm, warned of "bad consequences" if it went ahead, Swedish Prime Minister Stefan Lofven could be barred from visiting China. "We treat our friends with fine wine," Gui said on a Swedish radio show. "But for our enemies we've got shotguns.

Now I understand why Sweden does not like my work with Chinese Buddhist Encyclopedia.

China and Russia are friends now again what means its quite powerful friendship. China has plans to double his population on next 20 years. It means there,ll be 4 billion chinese. China is building a aircraft mother ships. It seems they are planning to move to other continents soon.

If they build ships for tourism then its a peaceful action it means they have an interest or need to explore other countries and continents but aircraft mother ships serve another purpose,

It's like Sweden doesn't notice it. Maybe swedish politicians doesn't understand what's going on in world because lack of education and IQ. And chinese have a lot of money, And soon lot of people too. China has already worlds biggest army . It means something especially in politics soon.

Now about my own work . I understand that my Chinese Buddhist Encylopedia has not the same quality to compare with Wikipedia where thousand people are working because I am alone and have to do everything myself. But I have totally different approach to compare with wikipedia. I want o educate people about buddhism.

Like one swedish politician said to me, that I am using material what others are have produced it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly are based on other peoples work.

Only difference is that an encyclopedia is a reference work or compendium providing summaries of knowledge either from all branches or from a particular field or discipline. Encyclopedia entries are longer and more detailed than those in most dictionaries.

Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. Encyclopedia article is typically not limited to simple definitions, and is not limited to defining an individual word, but provides a more extensive meaning for a subject or discipline.

It seems that this politician doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our world. And he is a politician.I was away from sweden years and so much has changed here during this time. Swedish politics has changed, everything cost more , prizes has been doubled , life costs more but people earn the same amount money as before .

Totally different country is Sweden now to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the state.

There is a mass of people in our days who has the same opinion about everything as the state dictates and at the same time we speculate on freedom of speech. I wonder what it is about. We saw what happened when people in Germany started to protest against Coronavirus. Police used water cannons against demonstrators.

It's called freedom and free speech but for whom? Only government has right to express free speech and those who are against it are enemies. of the state , In Soviet Union was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of thinking is flourishing everywhere .

Bunch of people without special knowledge deciding what is useful and what is not. It's called sick society and sickness comes not from people but from the government side .Why because bunch of elected politicians vote and decide what to do and how.

How they know what's best for me when they even don't know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same food and drink the same drink not drinks. The difference enriches the culture, society and people's minds . Everything is dictated by government. We call it democracy. But is it?

Small businesses have disappeared thanks for coronavirus. It means society or people get poorer and some of them get richer. It's called democracy. I wrote to 60 politicians and got no reaction it's called democracy. I don't blame society . I talk about government who likes to feed people with slogans what are fake.

I talk about buddhism what is not welcome to Sweden. It's strange we talk about free speech but it seems that we have forgotten about what is free thinking. And education looks different. Stefan Arvidsson is a product of education system who has taught him that religion is opium for people.

In Marxism it's very popular view. So I got answer from communist who declares that he knows Buddhism better than me. It's the same view had so called university workers in Estonia in Taru university. But then it was Estonia part of the Soviet Union. Coming back to Sweden after 10 years I feel as I returned back to Soviet Union.

I understand what reaction, ll be on my article from so called politicians side. So what I give a F,, as I did in Soviet Union. Brain of the human is magnificent and able to do things which seem impossible at first glance. As one professor at the University of Berkeley said to me; how you were the only one who came up with such idea to dismantle the Soviet Union and no one else wanted to do it.

My answer to him was; My idea was that religion was banned in the Soviet Union and the only way for Buddhism to re-emerge as a source of knowledge for many Buddhists was to change this social order. Interesting when such an idea will come in connection to Sweden ? As a monk I have no right to think about this because we live in sansara and big changes in society will bring a lot of problems in my next life. So I am already doomed.

I hope Chinese Buddhist Encyclopedia will be as the lifebuoy for me but Swedish society and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll appear someone who wants to change something in social order. I understand that my talk and thoughts seem absurd and out of mind for Sweden but it,s a life what dictates our actions and survival.

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