|
|
| Line 1: |
Line 1: |
| − | [[YOGA]] OF THE GUHYASAMAJA TANTTRA
| |
| | | | |
| − | [[deeds]] distresses because of [[delusion]]; the [[beings]] arc tormented by way of the (eighty) [[prakrti]] lights. The [[knowing]] ones who know that, arc {{Wiki|liberated}} from the net of generation. This [[intrinsic nature]] of [[prajna]] is (icprescntcd in the 'Stage of Generation' as) the [[imagination]] of the [[lunar disk]].
| |
| − | While the [[Mchan]] annotation and the above citation from the [[Pancakrama]] treat [[die]] entire cycle of [[karma]] and fruit in generalities, the [[nidana]] verse 13 in fact emphasizes [[birth]] or [[rebirth]]. This is consistent with the observation in the Introduction III, E. 'Grouping the [[nidana]] [[karikas]]', that the stage of [[Atiyoga]], the body-mandala, corresponds to [[birth]]. This [[nidana]] verse therefore corroborates the remark in Tson-kha-pa's Don [[gsal ba]] on the [[Guhyasamaja]] (PTT, Vol. 160, p. 124-1, 2) that the Stage of Generation corresponds to the [[development]] of the men of the first [[aeon]] : first, a [[condition]] of '[[death]]' [[corresponding]] to the generation of the palacc in [[Yoga]]; second, a [[condition]] of '[[intermediate state]]' [[corresponding]] to the generation of the primeval lord in [[Anuyoga]]; third, a [[condition]] of '[[birth]]' [[corresponding]] to the body-mandaia as though in the geneiation cycle of the [[womb]] during [[Atiyoga]]. According to Tsoh-kha-pa in that place, this '[[birth]]' is illustrated by the descent from the [[Tusita heaven]] of the Bodliisattva for his last [[life]]. Referring to [[die]] correspondence of [[five stages]] at the closc of the preceding gioup of verses ('Ekasmin samayc'), '[[birth]]' corresponds to the fifth [[krama]], 'pair-united {[[yuganaddha]]), and so to the 'pair-united with {{Wiki|training}}' {Saikfa-yuganaddha). This [[yuganaddha]] phase of course occurs in the Stage of Completion, not in the {{Wiki|present}} Stage of Generation.
| |
| − | II GA I/ galih sanibhavali skandhah pahcabuddhatmakah punah / paHcikarabhisambodhir iti [[nama]] pracoditah 11 14 //
| |
| − | A [[skandha]] occurs as a [[destiny]] ([[gati]]), also as (one of) the [[five buddhas]], and exhorted as (one of) the abhisai/ibodlii of five kinds.
| |
| − | [[Mchan]] : 'As a [[destiny]] ([[gati]])' means belonging to the [[six families]] {[[rigs drug]] gi). The contemplation of the skandli as as {{Wiki|equivalent}} to the [[Buddhas]] is the 'arcane lxxly' (kdyarwtka).
| |
| − | Tson-kha-pa's remark about '[[destiny]]* means the standard [[Buddhist doctrine]] that the [[five skandhas]] can appear in any one of [[six destinies]], those of [[gods]] and men; of [[asuras]]; and of [[animals]],
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 229
| |
| − | [[hungry ghosts]], [[hell beings]]. The correspondence of [[skandhas]] to [[Buddhas]] is standard (cf. Guiscppe [[Tucci]].. [[Tibetan]] Painted Scrolls. I, p. 238) : [[rupa]] ([[Vairocana]]), [[vedana]] ([[Ratnasambhava]]), samjha ([[Amitabha]]), [[samskara]] ([[Amoghasiddhi]]), [[vijhana]] (Akso-bhya). The contemplation of the correspondences takes place in the Stage of Generation; the identification in fact is the [[achievement]] of the Stage of Completion.
| |
| − | The five kinds of [[abhisambodhi]] mean here the five of the Stage of Generation rather than the five of the Stage of Completion (niddna verse 36). In the {{Wiki|present}} case, fortunately we can use the correspondences from [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]], [[Chapter]] One. There the [[moon]] corresponds to [[Aksobhya]], the second (the [[red]] [[moon]]) to [[Ratnasambhava]], the germ {{Wiki|syllable}} to [[Amitabha]], the hand [[symbol]] to [[Amoghasiddhi]], and the image to [[Vairocana]]. Since the five [[Tathagatas]] have already been indicated in terms of the [[skandhas]], the five abhisambodhis of '[[moon]],' and so forth, are in turn made to correspond.
| |
| − | In their undivided correspondence to the [[Tathagatas]], the [[five skandhas]] arc said to have 'partite [[reality]]', in terms of their coires-pondence to the five [[defilements]] given above under 'Smin,' with [[rupa-skandha]] called '[[delusion]]' (rnoha). [[Tson-kha-pa]], "Rnal hbyor dag pahi rim pa" (Vol. 160, p. 91) : "Having [[purified]] '[[delusion]],'... Aetc.), one is transferred to the rank of [[Vairocana]], etc.; thus the partite [[reality]] of the (respective) [[Tathagata]] (gSegs pa dbyuh ba hi de hid)." Thus the [[defilement]] (kleSa) brings the [[yogin]] to a particular [[Buddhahood]], by his purifying that very [[defilement]] going with that [[Buddha]].
| |
| − | The authority for the 'hundred [[lineages]]' subdivisions of [[skandhas]] is Guhyasamdjatantra, XVII, p. 137 :
| |
| − | I pancaskandhah samasena pahcabuddhdh prakirtitdh /
| |
| − | The [[five skandhas]] arc proclaimed in short to be the [[five Buddhas]].
| |
| − | Tsori-kha-pa's Pahcakrama commentary (Vol. 158, p. 204) : "Among them, when dividing up the [[rupa-skandha]] = Vairo-cana,— (1) Shape, long and short, etc., whether inner, outer, or both; (2) aspect of oneself, other or both; (3) {{Wiki|color}}, blue, etc., whether inner or outer; (4) lustre of {{Wiki|sun}}, [[moon]], etc., whether inner or outer; (5) [[form]] which lacks representation—have in the given order, the Yairocana, the [[Ratnasambhava]], the
| |
| − | 23 0 [[YOGA]] OF THE GUHYASAMAJATANTTRA
| |
| − | [[Amitabha]], the [[Amoghasiddhi]], the Aksobhya—of [[Vairocana]]. "When dividing up the [[vedana-skandha]] [[Ratnasambhava]] (1) impartiality and [[indifference]]; (2) ([[feeling]]) arisen from [[bodily]] [[phlegm]] and [[wind]]; (3) [[joy]] and [[suffering]]; (4) ([[feeling]]) arisen from meeting (of [[perception]], [[sense organ]], and [[sense object]]); (5) [[feeling]] arisen from bile,—have in the given order, the [[Vairocana]], etc., of [[Ratnasambhava]].
| |
| − | "When dividing up the sarpjhS-skandha Amitabha—(1) ([[ideas]] of) the non-moving and the [[unchanging]]; (2) ([[ideas]] of) the four-footed stage; (3) ([[ideas]] of) the footless stage; (4) ([[ideas]] of) the multiple-footed stage; (5) ([[ideas]] of) the two-footed stage—have in the given order, the [[Vairocana]], etc., of [[Amitabha]].
| |
| − | "When dividing up the sarpskSra-skandha - [[Amoghasiddhi]],— (1) (motivations of) the [[body]]; (2) (motivations of) the [[three realms]]; (3) (motivations of) {{Wiki|speech}}; (4) (motivations of) [[liberation]]; (5) (motivations of) the mind—have in the given order, the [[Vairocana]], etc., of [[Amoghasiddhi]].
| |
| − | "When dividing up the vijhana-skandha [[Aksobhya]],— (1-5) the [[perceptions]] based on [[eye]], etc. down to body—have in the given order, the [[Vairocana]], etc., of [[Aksobhya]]."
| |
| − | This multiplication of each [[Tathagata]] by each [[Tathagata]] yields the number 5 x 5 = 25, the number of twisted threads outlining the palacc in the mandala-ritc. Also, Tsori-kha-pa, "Rnal hbyor dag pahi rim pa" (PTT, Vol. 160, p. 89-2) states : "The [[five colors]] of the [[mandala]] arc the [[purity]] of the [[five skandhas]]" (phuh [[po lha]] [[rnam]] par [[dag pa]] ni [[dkyil]] hkhor [[kha dog]] [[lha]]).
| |
| − | V. PARTITE REALITIES OF THE FIVE
| |
| − | IN THE [[FIVE SKANDHAS]]
| |
| − | [[Skandha]] ([[Tathagatas]])' [[rupa]] vcdana samjfia [[samskara]] [[vijnana]]
| |
| − | [[Vairocana]] shape impartiality of the [[inanimate]] of [[body]] [[eye]]
| |
| − | [[Ratnasambhava]] aspect from [[phlegm]]
| |
| − | and [[wind]] of the fourfooted of [[three realms]]
| |
| − | TATHAGATAS
| |
| − | [[Amitabha]]
| |
| − | {{Wiki|color}}
| |
| − | [[joy]] and [[suffering]] of the footless of {{Wiki|speech}} {{Wiki|nose}}
| |
| − | [[Amoghasiddhi]]
| |
| − | lustre
| |
| − | from [[sense]]
| |
| − | [[contact]] of the multiple footed of [[liberation]] {{Wiki|tongue}}
| |
| − | [[Aksobhya]]
| |
| − | (unrepresented) [[form]] from [[bile]]
| |
| − | of the twofooted
| |
| − | of the [[mind]] [[body]]
| |
| − | I 232
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | II VAjV II [[vayus]] tcjo [[jalam]] (bhumir) locanadicatuffayam / jhdnatraydtmakajhcyam buddhabodhipradiiyakam // 15 11 [[Wind]], [[fire]], [[water]], [[earth]], arc the quaternion [[Locana]] and so on, which is to be known by one with the [[nature]] of the three gnoses as conferring the [[enlightenment]] of the [[Buddhas]].
| |
| − | [[Mchan]] : 'One with the [[nature]] of the three gnoses' means one who has [[experienced]] the three Light, Sprcad-of-Light, Cul-mination-of-Light in [[meditative]] [[attainment]] after being engaged in {{Wiki|subtle}} contemplation ofthe 'lower orifice' (hog sgohi [[phra]] mo bsgoms pa). 'Which is to be known' means after having [[realized]] the [[inseparable]] '[[bliss-void]]' (sukha-Sunya) one returns to [[experience]] of [[external objects]] along with the 'subsequent [[attainment]]' of [[knowing]] them in the manner of the three gnoses the three
| |
| − | lights. This involves [[contemplating]] the five progenitor-Buddhas in each of the [[four elements]]. This is the 'arcane [[body]]' ([[kaya]]-
| |
| − | [[viveka]]) in terms of [[elements]] ([[dhatu]]).
| |
| − | The four [[goddesses]] arc assigned [[intermediate directions]] in the mantfala. South-east (dgneya), etc. are [[Locana]], ctc. Thus, [[Locana]], south-east; [[Mamaki]], south-west; [[Pandara]], [[northwest]]; and [[Tara]], north-east. Since [[Locana]], etc. means, in correspondential terms, [[earth]], etc., niddna verse 15 states the [[goddesses]] in reverse order. The verse indicates that one must be {{Wiki|cautious}} in interpreting the [[phrase]] '[[Locana]], etc.' sincc a series may be meant that does not really begin with the correspondence to [[Locana]]. This is also a problem in the respective jurisdiction of the [[goddesses]], as follows :
| |
| − | [[Tson-kha-pa]], "Rnal hbyor dag pahi rim pa," (Vol. 160, p. 91): "The jurisdictional [[activity]] (sgos md^adpa)... ofthe four [[goddesses]] [[Locana]], ctc. is in order :
| |
| − | 1. Appeasing ([[Santika]]) the [[sentient beings]] tormented by {{Wiki|illness}} and {{Wiki|demons}}.
| |
| − | 2. Protecting and making prosper (pauffika) those troubled by hindering [[elements]].
| |
| − | 3. Pacifying and guarding against the {{Wiki|demons}} which oppress [[sentient beings]].
| |
| − | 4. Dominating (vaiikarana) all [[sentient beings]].
| |
| − | "Thus the partite [[reality]] ofthe (respective) [[Tathagata]] [[consort]]." According to the [[information]] presented under niddna verse 12, it is clear that the correspondence docs not take No. 1 as going
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 233
| |
| − | with [[Locana]], despite the '[[Locana]], etc.' Indeed, the jurisdiction order is [[Mamaki]] for No. 1, 'Appeasing' (Sintika); [[Locana]] for No. 2, '[[Prosperous]]' (patifl'.ka); [[Tara]] for No. 3, 'Overpowering' (abhicaraka); and [[Pandara]] for No. 4, 'Dominating' (oail-karana).
| |
| − | At the beginning of [[Candrakirti's]] [[Pradipoddyotana]] on [[Chapter]] XIV, he mentions that one performs the appeasing [[rite]] (white), facing Xorth; [[prosperity]] [[rite]] ([[yellow]]), facing [[East]]; overpowering [[rite]] (black), facing [[South]]; and dominating [[rite]] ([[red]]), facing [[West]]. (Therefore, the jurisdictional order of the [[goddesses]] is {{Wiki|clockwise}} in terms of the [[direction]] being faced.) [[Candrakirti]] goes on to cite an unnamed [[explanatory tantra]]:
| |
| − | I yathoktam [[bhagavata]] vyakhyatantre / vajrapanir aha / adhvatmika vela iti [[bhagavan]] [[kim]] ucyatc / [[bhagavan]] aha / [[adhyatmika]] vela [[nama]] vajrapanc mahaguhyatiguhyam atisuksmam bodhicittadhisthitam jfianam moksaya
| |
| − | sattvanam mantranam siddhisadhane santi-paustika-
| |
| − | [[karma]] ca [[tatha]] vasyabhicarake / agrahyo [[bhagavan]] / santah cittadhatus [[tathagatah]] / [[yatha]] puspe bhaved gandhah [[tatha]] sattvahrdisthita vihared ardhayamika vela paripatya vathakramam / agnivayavyamahendra-varune pratimandale [[rakta]] kpsna [[tatha]] [[pita]] [[sita]] caiva samasata iti
| |
| − | The following was said by the Lord in the [[Explanatory Tantra]] : Yajrapani said, "Lord, what is said to be the 'inner {{Wiki|interval}}' ?" The Lord spoke, "Yajrapani, the 'inner {{Wiki|interval}}' is among great secrets still more secret, highly subtle—the [[gnosis]] [[empowered]] by the [[bodhicitta]] for the [[liberation]] of [[sentient beings]], and the [[rites]] of appeasing and [[prosperity]], so also, of overpowering and dominating, in the [[accomplishment]] of [[siddhis]] going with [[mantras]]. The Lord is imperceptible, [[calm]]; the [[Tathagata]] is the [[realm of consciousness]]. As in the [[flower]] is [[perfume]], so in the [[heart]] of [[sentient beings]] dwells the half-watch {{Wiki|interval}}, in short, [[red]], black, so also [[yellow]], white, in sequence according to their order, in the several [[mandalas]] ([[cakras]] of the [[body]]), to wit, [[fire]], [[wind]], [[earth]], and [[water]].
| |
| − | The meaning of 'half-watch {{Wiki|interval}}' is clear by the {{Wiki|data}} under niddna verse 12, that one recites each [[goddess]] in periods of 45 minutes. Therefore, the '[[red]], black' is two such periods or the
| |
| − | I 234
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | hours constituting a half-watch; so also '[[yellow]], white'.
| |
| − | It is of [[interest]] to observe that the sequence of jurisdiction by the [[goddesses]] over the four [[rites]] is the same order in which their respective [[elements]] are said to arise in [[lunar months]] in the [[information]] under [[nidana]] verse 8; and of course, the very reverse of this order is the {{Wiki|recitation}} sequence of the four [[goddesses]].
| |
| − | The 'hundred [[lineages]]' authority for the four [[goddesses]] is [[Guhyasamajatantra]], Chap. XVII, p. 137 :
| |
| − | [[prthivi]] [[locana]] khyata abdhatur [[mamaki]] smrtri / pandarakhya bhavet [[tejo]] [[vayus]] lard prakirtita // [[Locana]] is [[earth]]; [[Mamaki]], [[water]]; [[Pandara]], [[fire]]; [[Tara]], [[wind]].
| |
| − | Tsoh-kha-pa's Pahcakrama commentary (Vol. 158, p. 204) : "Among them, when dividing up the [[earth]] clement - [[Locana]], by external and personal, (a) the personal are : (1) the [[essence]] of head [[hair]], bone, excrement, {{Wiki|liver}}; (2) the [[essence]] of [[body]] [[hair]], [[nails]], pus; (3) the [[essence]] of {{Wiki|teeth}}, {{Wiki|skin}}, flesh(?); (4) the [[essence]] of [[tendons]], flesh, ribs; (5) the [[essence]] of filth, {{Wiki|intestines}}, bile;...and, (b) the external are: (1) Mount Mcru; and (2-5) the [[South]], [[West]], [[North]], and [[East]] Continents. The five personal and external groups have in the given order the [[Vairocana]], etc. of [[Locana]]. ([[Vairocana]], etc. means [[Vairocana]], [[Ratnasambhava]], [[Amitabha]], [[Amoghasiddhi]]. and [[Aksobhya]]).
| |
| − | "When dividing up the [[water element]] * [[Mamaki]], (a) the personal are: (1) [[phlegm]], along with {{Wiki|tears}}; (2) [[menses]] and {{Wiki|blood}}; (3)(semen); (4) {{Wiki|lymph}}; (5) {{Wiki|urine}}; and (b) the external are: (1) waterfalls; (2) [[rivers]]; (3) springs; (4) ponds; (5)
| |
| − | oceans. Both groups have, in the given order, the [[Vairocana]], etc. of [[Mamaki]].
| |
| − | "When dividing up the [[fire element]] [[Pandara]], (a) the personal arc : (1-5) the heat of (1) the head, (2) the(secret) {{Wiki|navel}}, (3) all the limbs, (4) the belly, (5) the [[heart]] (the {{Wiki|chest}}?); and (b) the external are: 1-4 i [[fire]] from (1) stones, (2)
| |
| − | burning {{Wiki|crystal}}, (3) [[wood]], and (4) [[forests]]: (5) [[fire]] placed in continual series (as in Divali?). Both groups have, in the
| |
| − | given order, the [[Vairocana]], etc. of [[Pandara]].
| |
| − | VI THE TWENTY PERSONAL-EXTERNAL PAIRS REPRESENTING PARTITE REALITIES
| |
| − | OK TH E FIVE TATHAGATAS WITHIN THE FOUR ELEMENTS
| |
| − | Element-Goddesses: [[Earth]] ([[Locana]]) [[Water]] ([[Mamaki]]) [[Fire]] ([[Pandara]]) [[Wind]] ([[Tara]])
| |
| − | [[Vairocana]] head [[hair]], bone, excrement, {{Wiki|liver}} [[phlegm]] and {{Wiki|tears}} head heat \ van a
| |
| − | Mount [[Merit]] waterfalls [[fire]] from stones upper [[winds]]
| |
| − | [[Ratnasambhava]] [[body]] [[hair]], [[nails]], pus [[menses]] and {{Wiki|blood}} heat of (secret) {{Wiki|navel}} [[apana]]
| |
| − | [[South]] Continent [[rivers]] [[fire]] from burning {{Wiki|crystal}} [[south]] [[winds]]
| |
| − | [[Amitabha]] {{Wiki|teeth}}, {{Wiki|skin}}, flesh [[West]] Continent (semen ) springs heat of all the limbs [[udana]] [[west]] [[winds]]
| |
| − | [[Amoghasiddhi]] [[tendons]], flesh, ribs {{Wiki|lymph}} heat of the belly [[samana]]
| |
| − | [[North]] Continent ponds [[forest]] [[fire]] [[north]] [[winds]]
| |
| − | Ak?obhya filth, {{Wiki|intestines}}, [[bile]] {{Wiki|urine}} heat of the [[heart]] (the {{Wiki|chest}}) ? [[prana]]
| |
| − | [[East]] Continent oceans [[fire]] placed in continual series [[east]] [[winds]]
| |
| − | 236
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTTRA
| |
| − | "When dividing up the [[wind element]] = [[Tara]], (a) the personal are : (1) [[vyana]], (2) [[apana]], (3) [[udana]], (4) [[samana]], (5) [[prana]]; and (b) the external arc: (1) upper, (2) [[south]], (3) [[west]] (4) [[north]], (5) east—winds. Both groups have, in the given order, the [[Vairocana]], etc. of [[Tara]].
| |
| − | "Granted that if one counts separately the personal and external subdivision among the [[four elements]] it adds up to twice twenty. Nevertheless while thus dividing the [[earth element]], etc. into personal and external [[elements]], (for purposes of 'one hundred [[lineages]]') the total is taken as twenty."
| |
| − | Besides the above materials, which draw out the implications •of [[nidana]] verse 15 in terms of ihe praxis in the Stage of Generation, that niaana verse requires further annotation to explain how those [[goddesses]] confer the [[enlightenment]] of the [[Buddhas]] as a [[conceptualization]] in the Stage of Generation and as an actual [[accomplishment]] in the Stage of Completion. Mchan's annotation suggests that the particular phase of the Stage of Generation in which such a [[conceptualization]] takes place is [[taught]] by [[nidana]] verse 19 which deals with the 'subsequent [[attainment]]*. There are two matters to be discussed : (1) the conferring of [[enlightenment]], (2) Mchan's remark about '{{Wiki|subtle}} contemplation of the lower orifice'.
| |
| − | (1) One explanation for the statement that those [[goddesses]] confer the [[enlightenment]] ofthe [[Buddhas]] is that the [[explanatory tantra]] Caturdevipariprcchii, in the commentary of [[Smrti]] (PTT, Vol. 66, p. 155-2), shows that the four steps of [[sadhana]] are identified with the four [[goddesses]]: 1. [[seva]] = [[Locana]]; 2. upasadhana— [[Mamaki]]; 3. [[sadhana]] » [[Pandara]], 4. mahasa-dhana — [[Tara]]. However, the chief explanation would be in the Guhyasamdjatantra, Chap. XV, the [[chapter]] devoted to [[dreams]] and other {{Wiki|auspices}}. Verses 32-34 can be understood as the
| |
| − | auspice of the later role of the four [[goddesses]] to be treated in verse group '[[Diamond]] Ladies of the [[Heart]]'; those three verses are here translated in [[Pradipoddyotana]] context ([[Mchan]] hgrcl, p. 123) :
| |
| − | jhdnasattvaprayogena madhye bimhani prabhdvayct / catuhsthdnefu man t raj no yo/itaiji sthdpayct sadd 11 sarvdlaiikarasamp urriam sarvalakfanalakfitam / padmarfi prasaritarji krtvd idairt mantratfi vibhavayct //
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 237
| |
| − | II [[Hum]] II panearaimiprabham diptam bhavayet yogarp vajrinah / kdyavakcittavajrefu patayan bodhim apnuySt //
| |
| − | By the praxis of the [[Knowledge]] Being, he should [[contemplate]] the image (of Mahavajradhara's [[Body]] appearing instandy) in the center (of the [[lotus]]). The mantraknower should always place the 'lady' (i.e. [[Locana]], etc.) in the four spots (corners, i.e. [[intermediate directions]]) who has the full range of ornaments and who bears all the (ladylike) [[characteristics]]. HaiAjng made the [[lotus]] (of his [[own]] [[heart]], svahrtpadma, and of the doors, mukha-kamala) wide-open, he should [[contemplate]] this [[mantra]] :
| |
| − | II [[Hum]] I/
| |
| − | He should [[contemplate]] the [[blazing light]] of five rays as the [[yoga]] of the [[vajrin]]. Falling into the [[diamonds]] of his [[body]], {{Wiki|speech}}, and [[mind]], it attains [[enlightenment]].
| |
| − | The actual [[experience]] so indicated belongs to the phase Stage of Completion with the praxis called 'without prapafica' (nifprapahca, T. [[spros bral]]), which involves the [[experience]] of the three {{Wiki|light}} stages whether in the forward or reverse [[direction]].
| |
| − | (2) The '{{Wiki|subtle}} contemplation of the lower orifice' is discussed at length in Tsori-kha-pa's commentary on the Panca-krama called "Gdan [[rdzogs]] kyi [[dmar khrid]]" (PTT, Vol. 159, pp. 120 and 121). It is the 'arcane [[body]]' as a practice in the
| |
| − | Stage of Completion: therefore it does not involve [[experience]] of the three Lights, which is callcd 'arcane [[mind]]' (ci/laviveka); rather, it is a preparation for that [[experience]] of the Lights. The 'lower orificc' refers to the lower orifice of the central vein (the [[avadhuti]]), which [[Tucci]] ([[Tibetan]] Painted Scrolls, I, p. 241) identifies as the perineum. In Tson-kha-pa's work (op. rit., p. 120-2) the 'lower orificc' sceins to l>c {{Wiki|equivalent}} to [[die]] 'middle of the [[gem]]' (nor buhi [[dbus]]) or 'tip of the [[gem]] (nor buhi rtse). In the {{Wiki|male}} this is the [[root]] of the {{Wiki|penis}}. The '{{Wiki|subtle}} contemplation' (ibid., p. 120-4) involves [[contemplating]] at that spot a small {{Wiki|solar}} disk and on it a 'drop' ([[thig le]], S. [[bindu]]) of [[substance]] having three features : its {{Wiki|color}} is blue; its shape is round; its size is no bigger than a tiny grain such as {{Wiki|barley}} and seen as the [[form]] of one's presiding [[deity]] ([[adhideva]]) brilliantly shilling with five rays. In the basic [[Tantra]], this contemplation is alluded to in [[Chapter]] Six, verse 15 ('Documents'). In Tsori-kha-pa's
| |
| − | I 238
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | Mthah [[gcod]] on Chaptcr Seventeen (PTT, Vol. 156, p. 58-3), the same spot seems to he callcd 'site of the [[vajra]]' (rdo rjehi sa gii), which he explains as 'the [[lotus]] of the woman which is the basis of the [[vajra]] (i.e. {{Wiki|penis}}) in the [[sacral]] place' (gsah [[gnas]] kyi rdo rjehi rlen yum gyi [[padma]]). In the {{Wiki|light}} of this {{Wiki|terminology}}, when the [[yogin]] imagines there a [[bindu]] as above described, it can be described mystically as depositing the seed in the 'woman'. Accordingly, one could expect some different {{Wiki|terminology}} in the case of an actual woman. Such seems to be the implication of Tsori-kha-pa's citation from the VajramdlS (its [[chapter]] 16) in his commentary on the Vajrajhanasamuccaya (PTT, Vol. 160, p. 153-4, and p. 154-1). The verse citation as follows is not transparent :
| |
| − | I biah sgo gsah [[bahi]] [[dbus]] na [[gnas]] /
| |
| − | I mih ni nut skyes rtsa [[chen]] no j
| |
| − | I de yah [[rnam]] Ses dah bral ba /
| |
| − | I ye Ses lus ni [[bdag med]] fa /
| |
| − | I der ni [[skye ba]] [[srog]] gi mchog /
| |
| − | / [[srog]] [[chags]] [[rnams]] kyi mchog tu brjod I
| |
| − | It is situated in the middle of the [[sacral]] place by the
| |
| − | excrement orifice. Its [[name]] is 'Great {{Wiki|Unborn}} [[Root]]*. It is free from [[vijhana]]. The [[Knowledge-Body]], [[selfless]], is the best of [[life]] born there, and is said to have the best of animated [[beings]].
| |
| − | Tsori-kha-pa's commentary (based on Alamkakalasa's) explains the 'Great {{Wiki|Unborn}} [[Root]]' as the [[womb]] of the mother, the place where one takes [[birth]]. It is [[unconscious]], insentient {{Wiki|matter}}, hence free from [[vijhana]]. The [[Knowledge-Body]] of the [[Intermediate State]], which is [[selfless]] because devoid of any [[ego]] [[substance]] that craves [[rebirth]], so also devoid of the coarse [[body]] (the vipaka-kaya) that undergoes states, is the best of [[life]] born there, and rides on the />r<5na-wind which is the best of animated beings. (That discussion may point to the yoga-praxis of a woman as distinct from that of a man).
| |
| − | II SA II sarvatathagalah kdyaS caturmudraya mudritah / cakfuradyatmand tatra kfitigarbhadijinaurasah // 16 11
| |
| − | Every Tathagata body is sealed by four seals. By means of the eye, etc. identifications, in that (body) are the Bodhisattvas Ksitigarbha, etc.
| |
| − | Mchan : The four seals are the samayamudra of Mind, the
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 239
| |
| − | -dharmamudra of Speech, the mahamudra of Body, and the karmamudra of Action. The Bodhisattva Ksiiigarbha is imagined in the eye; Vajrapani in the ear; Khagarbha in the nose; Lokesvara (or : AvalokitcSvara) in the tongue; Sarvanivarana-viskambhin in the body surface; Mafijuiri in the mind (manas-indriya). This is kayaviveka in terms of the (six) sense organs (indriya).
| |
| − | PrakaSika on SA, p. 293-4 : "The four seals (mudrd) have the characteristic of attracting from that (realm of light), drawing in, tying, and subduing. Some (Tathagata body) does the attracting, etc. of the knowledge being (jhanasattoa), Also, the four goddesses, Locana, etc. are the four seals" ( / de las dgug pa dari/giug pa dan / bcih ba dari / dbah du bsdu bahi mtshan nid can phyag rgya bii poho / / gan gis ye Ses sems dpah dgug pa la sogs bya baho / / yah na spyan la sogs pa bii po ni phyag rgya bii ste /...). Pahcakrama, II, 50 :
| |
| − | prajhopdyasamayogdt jayate devatakrtih / caturmudrabhir amudrya devataganam udvahan //
| |
| − | Through the union of prajna and upaya the configuration of deities is generated—scaling with by four seals, conveying the pride of divinity.
| |
| − | The following directions arc assigned to the eight Bodhisattvas in the Akfobhya-mandala, translated previously :
| |
| − | Maitreya and Ksitigarbha — Eastern pattika
| |
| − | Vajrapani and Khagarbha — Southern pattika
| |
| − | Lokesvara and Mafijughosa — Western pattika
| |
| − | Sarvanivaranaviskambhin and
| |
| − | Samantabhadra — Northern pattika
| |
| − | The rite of imagining the Bodhisattvas in the respective places is depicted in the Guhyasamajatantra, first half of chapter 11, where the emphasis is on the Mahamudra, or body of deity.
| |
| − | In regard to the 'four seals' of the niddna verse, the dharma-mudra, samayamudra, mahamudra, and karmamudra, are explained in these passages of Tsoh-kha-pa's Don gsal ba (PTT, Vol. 160, p. 141-4): "The syllables Hum, etc. are the dharma-mudra (seal of the law). The thunderbolt (vajra), etc. are the samayamudra (symbolic seal). Aksobhya, etc. constituting the circle of deities, are the mahamudra (great seal)." (Hum la sogs pa ni chos kyi phyag rgyabo / / rdo rje la sogs pa ni
| |
| − | I 240
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | mtshan mahi phyag rgyaho / mi bskyod pa sogs pahi lhahi (tkhor lo ni phyag rgya chen poho / (According to one
| |
| − | view :) "The wondrous action accomplishing the aim of all * sentient beings by diverse appearances of the gods—is the karma-mudra (seal of action)." (lha rnams kyi gzugs sna tshogs kyis
| |
| − | sems can thams cad kyi don byed cin sgrub pahi phrin las ni las kyi phyag rgyaho/).
| |
| − | Tson-kha-pa, "Rnal hbyor dag pahi rim pa," Vol. 160, p. 91-2: "The jurisdictional activity.. . .of the eight, Maitreya, etc., is, in the usual order, purifying the (1) veins; purifying (2-7) the sense bases of (2) eyes, (3) ears, (4) nose, (5) tongue, (6) mind, (7) body; and purifying (8) the joints—of all sentient beings. Thus the partite reality of the Bodhisattvas." (The order is seen by the assigned directions, above, or else by the
| |
| − | mchan note).
| |
| − | The 'hundred lineages' subdivisions in terms of the Bodhisattvas is based on Guhyasamajatantra, XVII, p. 137 :
| |
| − | I uajra-ayatanany eva bodhisattviigrymnandalam iti j
| |
| − | Precisely the adamantine sense bases are called 'best mandala of bodhisattvas'.
| |
| − | Tson-kha-pa, Pahcakrama commentary (Vol. 158, p. 204-4) :
| |
| − | "Among them, when dividing up the eye = Ksitigarbha,— (1) grasping the three kinds of form (cf. verse 19) by means of the eye; (2) the white part around the pupils of the eye; (3) form seen through a corner of die eye ; (4) movement of the
| |
| − | eye; (5) an eye organ no bigger than a grape or corn—have in the given order the Vairocana, etc. of Ksitigarbha.
| |
| − | "When dividing up the ear=Vajrapani,—(1) the intrinsic nature of the car; (2) grasping the three kinds of sound; (3) the ear orificc; (4) the ear root; (5) an car organ like a twisted, cut-ofT ravine—have, in the given order, the Vaitocana, etc. of Vajrapani.
| |
| − | "When dividing up the nose = Khagarbha,—(1) the ownbeing of nose; (2) inside of nose; (3) grasping the three kinds of odor; (4) orifice of the nose; (5) nose organ like a thin spoon for antimony—have, in the given order, the Vairocana, etc. of Khagarbha.
| |
| − | "When dividing up the Lokesvara of the tongue,—(1) the own-being of the tongue; (2) its root; (3) its tip; (4) grasping the three kinds of taste; (5) tongue sense organ shaped like a
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 252
| |
| − | half moon—have in the given order the Vairocana, etc. of Lokesvara.
| |
| − | "When dividing up the body= Sarvanivaranaviskambhin,— (1) the sense organ of body; (2) the skeleton of the body; (3) the own-being of flesh; (4) the own-being of skin; (5) grasping the (three kinds of) tangible—have, in the given order, the Vairocana, etc. of Sarvanivaranaviskambhin.
| |
| − | "When dividing up the sense organ of mind = Mafijusri, where is gathered the three, Light, Spread-of-Light, and Culmi-nation-of-Light—the five knowledges: (I) mirror-like, (2) equality, (3) discriminative, (4) procedure-of-duty, (5) dharma-dhatu—have the Yairocana, etc. of Maftjusri."
| |
| − | VII. THE PARTITE REALITY OF THE FIVE TATHAGATAS WITHIN THE SIX SENSE ORGANS
| |
| − | The Six Senses (Bodhisattvas) Vairocana Ratnasambhava Amitabha Amoghasiddhi Aksobhya
| |
| − | eye grasping the three kinds of form white part around the pupil of the eye form seen through a corner of the eye movement of the eye eye organ no bigger than a grape
| |
| − | car own-being of ear grasping the three kinds of sound ear orifice ear root car organ like a twisted cutoff ravine
| |
| − | nose own-being of nose inside of nose grasping the three kinds of odor orifice of the nose nose organ like thin spoon for antimony
| |
| − | tongue own-being of tongue root of tongue tip of tongue grasping the three kinds of taste I tongue organ j shaped like a half moon
| |
| − | body sense organ of J body skeleton of body own-being of flesh own-being of skin grasping the three kinds of tangible
| |
| − | mind mirror-like knowledge equality knowledge discriminative knowledge procedure-of- -duty knowledge dharmadhatu knowledge
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 243
| |
| − | II Rl'A II arvanti ye tu tufta vai kiodharajainahdbalih / tan digvidik-svabhiirefu bhujadyangefu lakfayet 11 17 // As for the mighty Fury Kings who run delighted, one should depict them in their natural abodes of the quarters and intermediate directions and in the limbs such as the arms.
| |
| − | Alchan : 'Who run delighted* means that they subdue the hostile spirits. This contemplation is kiyaviveka in terms of the rakfi-cakra, the protective circle.
| |
| − | The Fury Kings are ten in number, as named in the Vajra-mala, chaptcr 23. Their directions are stated in the Akfobhya-mandala, body positions given in N'agarjuna's Pindikrta-sadhana 66-67, taking Prajfiantaka Aparajita, Padmantaka = Hayagriva, Vighnantaka = Amrtakundali.
| |
| − | Fury Kings Directions Position in Body
| |
| − | 1. Yamantaka East Right arm (savya-bhuja)
| |
| − | 2. Prajnantaka South Left arm (apasavya-bhuja)
| |
| − | 3. Padmantaka West Mouth (mukha)
| |
| − | 4. Vighnantaka North Face (vaktra)
| |
| − | 5. Acala Agni (S.E.) Right side (daksina-bhaga)
| |
| − | 6. Takkiraja Nairrta (S.W.) Left side (vama-bhaga)
| |
| − | 7. Niladanda Vayu (N.W.) Right knee (daksina-janu)
| |
| − | 8. Mahabala ISana (N.E.) Left knee (vamajanu)
| |
| − | 9. Usnlsacakravartin Above Crown of head (inurdhan)
| |
| − | 10. Sumbha(raja) Below Both feet (padanta-
| |
| − | dvaya)
| |
| − | Tsori-kha-pa, "Rnal hbyor dag pahi rim pa," Vol. 160, p. 91 : "The jurisdictional activity... of the ten. Yamantaka, etc., is, in the usual order, destroying (1) the demons of senses, etc. (2) the demons ofyama, ma-mo, etc., (3) the demons of song and genius loci, (4) the demons ofyaksa, ganapati, etc., (5) the demons of agni, (6) the demons of nairrta, (7) the demons of viyu, (8) the demons of iSana, (9) the demons of brahma and deva,
| |
| − | I 24 4 YOGA OF THE GUHYASAMAJATANTRA
| |
| − | (10) the demons of stationary and mobile poison (e.g. of herbs and of snakes, resp.), ndga, and genius loci. Thus the partite reality of the krodhas."
| |
| − | D. Tathigata (Thus-Gone)
| |
| − | The last stage of sddhana, the Mahayoga, includes the two samadhif called 'Triumphant mandala' and 'Victory of the Rite*. In the Guhyasamdjatantra (Chapter One), the 'Triumphant mandala' is the thirteen-deity mandala (Tsori-kha-pa, Don gsal ba, p. 144-1), bccause it is the revelation ofthe Buddha to the retinue of Tathagatas. Similarly in this phase the master reveals the mandala to the disciple, who is then initiated in it. In fact, the Tathagata verses fall into two of Tatha for the Triumphant mandala' and two of Gata for the 'Victory of the Rite'. There are two interpretations of Tatha (the same way): (a) displaying (the same way) for the sake of sentient beings (niddna verse 18); (b) 'afterwards ... should dwell' (the same way) (verse 19). There are also two interpretations of Gata (gone) : (a) gone (as a divinity) to sense objects (for supernormal faculties) (verse 20); (b) gone, rendered up to, the Tathagatas (verse 21).
| |
| − | There arc five Tathagata families (Guhyasamdja, Chapter I, p. 6) :
| |
| − | dtitfamohau tathi rigaf cintamanisamayas tatha / kuld hy ete lu vai pahcakdmamoksaprasadakah // Hatred and delusion; likewise lust, wish-granting gem, and symbol-pledge are the families. And they arrange the liberation in terms of the five 'desires' (sense objects). Mchan (igrel (p. 26-5) : "Hatred (dvefa) is Aksobhya's Family; delusion (moha), Vairocana's; lust (raga), Amitabha's; wishgranting gem (cinldmani), Ratnasambhava's; and symbol-pledge (samaya), Amoghasiddhi's. 'Liberation in terms of five desires (sense objects)' means the ultimate aksara-mahdstikha (incessant great ecstasy)." According to our earlier indications ('The two stages'), the verse can be understood to mean that the
| |
| − | Tathagatas arrange in the Stage of Generation for the later liberation in the Stage of Completion.
| |
| − | Also this literature attributes to each Tathagata a superintendence or empowering (adhiffhana), Vairocana of Body, Amitabha
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 245
| |
| − | of Speech, Aksobhya of Mind, Ratnasambhava of Merits
| |
| − | (guna), and Amoghasiddhi (called the karmanitha) of Acts (karma).
| |
| − | Following is a summary of the 'hundred lineages' in terms of the partite realities allotted to each Tathagata on three tables in the previous group of verse comments and here under verse 19 :
| |
| − | Vairocana : Shape, impartial feeling, idea of the inanimate, motivation of body, eye perception—among skandha-Tathagatas. Head hair, etc. and Meru; tears and waterfalls; head heat and fire from stones, vyana and upper winds—among dhatu-mudras. Grasping three kinds of form; own-being of ear, of nose, of tongue, of body sense; and mirror-like knowledge—among six indriya-Bodhisattvas. Barely visible form, sound inside ear, diffuse odor, sweet taste, and tangible of sitting on mat—among five vifayavajris.
| |
| − | Ratnasambhava : Aspect, feeling from phlegm and wind, idea of the four-footed, motivation of three realms, car-percep-tion—among skandha-Tathagatas. Body hair, etc. and South Continent; mchscs and rivers; secret navel heat and burning-crystal fire; apana and south winds—among dhatu-mudras. White part around eye-pupil, grasping three kinds of sound, inside of nose, root of tongue, skeleton of body, equality knowledge—among indriya-Bodhi satlvas. Form clung to, song, specific odor, astringent taste, tangible of embracing—among vifaya-vajris.
| |
| − | Amitabha : Color, joy and suffering, idea of the footless, moti-
| |
| − | vation of speech, nose-perception—among skandha-Tathd-galas. Teeth, etc. and West Continent; semen and springs; heat of all limbs and fire from wood udana and west winds—among dhatu-mudras. Form seen through eyecorner, ear orificc, grasping three kinds of odor, tip of tongue, own-being of flesh, discriminative knowledge— among indriya-Bodhisattvas. Form of three kinds, pleasurable, etc.; palatal, labial, and voiced sound; odor of three kinds; salty taste; tangible of kissing—among vifaya-vajrSs.
| |
| − | Amoghasiddhi : Lustre, feeling from sense contact, idea of the multiple-footed, motivation of liberation, tongue-
| |
| − | I 246
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | perception—among skandha-Tathagatas. Tendons, ctc. and North Continent; lymph and ponds; belly heat and forest fire; samana and north winds—among dhatu-mudras. Movement of eve, ear root, orifice of the nose, grasping three kinds of taste, own-being of skin, and proccdure-of-duty knowledge—among indriya-Bodhisatlvas. Form accomplishing duties, nature's music, savory odor, sour taste, tangible of inhalation— -among visaya-vajrSs.
| |
| − | Aksobhya : Unrepresented form, feeling from bile, idea of the two-footed, motivation of the mind, and bodv-perccption —among skandha-Tathagatas. Intestines etc. and East Continent; urine and oceans; heat of heart and fire in series; prana and east winds—among dhatu-mudias. Eye organ size of grape, car organ like ravine, nose organ like spoon for antimony, tongue organ like half-tnoon, grasping three kinds of tangible, and dharmadhatu knowledge— among indriya-Bodhisattvas. Sensual form, incantations, foul odor, pungent and bitter taste, tangible of copula-tion—among vifaya-vajras.
| |
| − | II TA II tattatkulasamndbhuta deva devyah prthagvidhah / na te santi na tah santi sattiartham pratidarsitah 18 /
| |
| − | Of the different gods and goddesses generated by him and his family, neither the gods nor the goddesses exist, but are displayed for the sake of sentient beings.
| |
| − | Mchan : They do not exist separately : all those gods and
| |
| − | goddesses are unified in the family of Vajradhara. This is kiyaviveka in terms of Mahaguhya Vajradhara.
| |
| − | The families are detailed at the end of the Akfobhya-manifala, previously translated, but I follow here Nagarjuna's commentary on the basic Tantra (Dergc, Sa, 30a-1, If.). The Tatha-gata families include the following deities :
| |
| − | Tathagata Vairocana Family Mother Locana Sense Object Rupavajra
| |
| − | Ratnasambhava Mamaki Sabdavajra
| |
| − | Amitabha Pandara Gandhavajra
| |
| − | Amoghasiddhi Tara Rasavajra
| |
| − | Aksobhya (Mamaki) Sparsavajra
| |
| − | Bodhisattva
| |
| − | Ksitigarbha and Maitrcya
| |
| − | Vajrapani
| |
| − | Khagarbha
| |
| − | Lokcsvara
| |
| − | Sarvanivarana-viskambhin, MafijusrI, and Samantabhadra
| |
| − | Krodha
| |
| − | Yamantaka
| |
| − | and Acala
| |
| − | Prajnantaka
| |
| − | and Takkiraja
| |
| − | Padmantaka
| |
| − | and Niladanda
| |
| − | Vighnantaka
| |
| − | and Mahabala
| |
| − | Usnisacakra-
| |
| − | vartin and
| |
| − | Sumbharaja
| |
| − | I 248
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | Those deities arc all involved in what Bhavyakirti calls in his commentary on the Pradipoddyotana (PTT, Vol 60, p. 275-2) the 'Tantric options' (hdam kha). citing in this connection Guhyasamdja. XIII, verse 56 second hemistich here considerably emended) :
| |
| − | kayavdkeittavajrais tu svamantrdrthaguncna ; <i athavaufnifasamayai r ajhdcakraprayojanam There is application of the 'command-circle' ajhacakra) either by means of the diamonds of body, speech, and mind; by the purpose and the merit of one's own mantras', or by the pledges of the Ufttifa.
| |
| − | According to the Pradipoddyotana on Chapter XIII .Mchan hgrtl), p. 100-2, 3), the 'command' is used against the demonic elements. When by the diamonds of body, speech, and mind— the five Tathagatas arc meant; and the 'command circle' belongs to the goddesses, Locana, etc., of the five families. When by the purpose and the merit of one's own mantras, i.e. the yogin families of Vairocana, etc.—the associated eight Bodhisattvas, Maitreya, etc., arc meant; the "command circle' belongs to their purpose (artha) the mahamudra form generated from the five abhisambodhis in the phase of prathanui-prayoga and belongs to their merit (guna), the fierce aspect of Vajrasattva arising from the transformation of the Bodhisattvas in the phase of Victorious mandala'. When by the pledges of the ufni>a—the ten krodhas starting from Usnisacakravaitin arc meant; and one applies their 'command circle'.
| |
| − | Besides, the [[generation phase]] of [[nidana]] verse 18 can be illustrated both by the method of [[Chapter]] One and by the method of the [[master]] revealing to the [[disciple]]. In the first case, there is Guhyasamdjatantra, Chap. I, p. 3 :
| |
| − | I atha [[bhagavan]] bodhicittavajras tathdgatah sarvalathdgatakdyaidkcittaiajrasamayodbhaia-iajram [[nama]] samadhim samapadycmdni mahavidydpuru>amurtim sarratathagata-sattiddhifthdnam adhisthdnam adhifthabayam dsal samanantaradhiflhitanidtre sa eva [[bhagavan]] bodhicittavajras tathigatas tiimukhdkdrena sarvatathdgataih samdrsyate sma 1 Then the [[Bhagavat]], the [[vajra]] of [[bodhicitta]], the [[Tathagata]] ('come' or "gone' 'the same way'), immersing himself in the [[samadhi]] named [[Diamond]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tadiagatas and [[Diamond]] of [[symbolic]]
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 249
| |
| − | generation, blessed the [[body]] of the great incantation [[person]] to have the [[blessing]] of the salivas belonging to all [[Tathagatas]]. No sooner was that blessed, than the Bhaga-vat, the [[vajra]] of [[bodhicitta]], the [[Tathagata]], was seen by all the [[Tathagatas]] to have three heads.
| |
| − | [[Mchan]] hgrel (p. 22-5)— '[[Diamond]] of [[Body]], {{Wiki|Speech}}, and [[Mind]],' means respectively the {{Wiki|syllables}} Om, [[Ah]], [[Hum]]. '[[Diamond]] of [[symbolic]] generation' means deific generation through the five abhisambodhis, namely, generating from those three {{Wiki|syllables}} the pair 'hand [[symbol]]' [[[Anuyoga]]] and 'finished [[body]]' [[[Atiyoga]]]. 'Great incantation' means the three {{Wiki|syllables}}; and the [[body]] of a [[person]] of those {{Wiki|syllables}} means a mantra-body. The method of generating is through the [[four yogas]] called (a) [[yoga]], (b) [[anu-yoga]], (c) [[atiyoga]], (d) [[mahayoga]], which goes up through the
| |
| − | generation of the three sattvas. 'Seen to have three heads'
| |
| − | means seen by all the candidates in the [[world]].
| |
| − | In the second case, there is Guhyasamdjatantra, X, p. 40; [[Mchan]] hgrel, Vol. 158. p. 73-4, 5 :
| |
| − | svamantrapurufam dhydtvd catuhsthdncfu rupatah / trimukhakdrayngena trivamena vibhdvayet //
| |
| − | Having [[meditated]] upon oneself as the incantation-person, one should [[contemplate]] in the manner of [[form]] ([[bodily]] {{Wiki|color}}, hand [[symbol]], ctc. of Yairocana, [[Ratnasambhava]], [[Amitabha]], [[Amoghasiddhi]]) in four places (the [[cardinal directions]]) by way of three-faced aspect (the three, [[lust]], etc.; the three lights; and so on) and by means of the three {{Wiki|syllables}} (Oin, [[Ah]], [[Hum]]).
| |
| − | The second passage makes it clear that the three heads can be understood as the [[white light]], [[red light]], and dark {{Wiki|light}} respectively of Light, Sprcad-of-Light, and Culmination-of-Light.
| |
| − | Concerning the 'sattvas' of the first passage, which [[Mchan]] hgrel expands as the 'three sattvas', there is this passage in Naga-rjuna's Pmdikrtasadhana [[Ratna]] karaganti's commentary, PTT Vol. 62, pp. 80 and 81):
| |
| − | Om sarvatathagatakayavakcittavajrasvabhavatmako ' ham
| |
| − | 91. adhisthayaivam atinanam sasimandalamadhyagam sadbhis cihnaih samayuktam cintct samayasattvakam
| |
| − | 92. hrnmadhyasamsthitam suksmam jnanasattvam vibhavayet samadhisattvasamjiiam ca humkaram taddhrdi nyasct
| |
| − | 250
| |
| − | [[YOGA]] OF THE GUHYASAMAJ AT ANTRA
| |
| − | 93. nispadyaivam mahayogam trisattvatmakam atmavan ancna vidhivogcna mahasadhanam arabhet
| |
| − | "Om, I am the [[nature]] of the [[Body]]. {{Wiki|Speech}}, and [[Mind]] [[diamonds]] of all the [[Tathagatas]]."
| |
| − | Having in that way [[empowered]] himself, he should [[contemplate]] a [[Symbolic Being]] uimayasallra endowed with sis [[signs]] ([[vajra]], etc.. as listed in the Aky<bhya-m :>i<lala] and located in the middle of a moon-disk. He should contemplate as stationed in the middle of its heart a tiny Knowledge Being, and should place in the lattei "s heart here, meaning first at the crown of head a Hum referred to as a Concentration Being samadhisattva . The self-possessed one in that way completes the Mahayoga identical to three salivas. With such a praxis of i i t • - he should enterprise the Mahasadhana.
| |
| − | The contemplation ofthe three sattvas is stated briefly in Guhya-samaja, Chapter XII, verses 46-47 Documents' . Nagarjuna refers to this portion of Chapter XII in his Guhyasamaja-mahi-yoga-lantrolpallikrama-sadhana-sutramelapaka-nama (PTT. Vol. 61, p. 274-2) and continues with a citation from Guhyasamaja Chapter XI, which apparently justifies the verse 92 of his I'indikrla-sadhana. The Guhyasamaja verse is No. 16 in that chapter : khavajramadhyagam cinlet vajramaijdalam ullamam nispadya svamanlrapurufam Humkaram cittasamsthitam j
| |
| − | He should imagine in the middle of the diamond sky thc supreme diamond mandala, and complete his Mantra-purusa as a Hum formed of cilia.
| |
| − | In Mkhas grub ije's Fundamentals of the Buddhist Tantras, pp, 296-7 (footnote), there is the citation from Padmavajra's I'dhikafikd on the Sri-Dakarnava : "The Dharmakaya of the yogins is the Samadhi Being; the Sambhogakaya, the Knowledge Being; the Nirmanakaya, the Symbolic Being, bccause one creates (those Beings) in direct vision in this world by means of those Bodies that way."
| |
| − | In his Dkah gnad, Tson-kha-pa Lhasa cd., Vol. Ca. f. 10a-6) shows the dissolution sequence of those same three sattvas, and uses the term 'article of purification' [tbyaA «':i) which means the affiliation to the three bodies of the Buddha as in the foregoing identification by Padmavajra : "In the time of contemplating the Stage of Generation, the arising of the 'articles of
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 251
| |
| − | purification' being consistent with the sequence of dissolution— the Samayasattva dissolves in the JAanasattva; the latter dissolves in the Samadhisattva, whereupon the yogin) enters the
| |
| − | nada Clear Light, his gaze fixed thereon" ( / bskyed rim sgom pahi dus su sbyan giihi hbyun ba thim pahi rim pa dan mthun par dam tshig scms dpah ye ses sems dpah la thim / de tin he hdzin scms dpah la thim pa nas na-da hod gsal la iugs pahi bar yah gnas dcr dmigs pa gtod cih... ). Al.imkakalasa's commentary on the Vajramala (Dergc Kanjur, Gi, f. 166b-3) says, "The expression 'nada' means the aspect of the A-letter" (na-da ni ies bya ba ni A yig gi rnam paho).
| |
| − | Thus, finally the yogin reaches the extreme non-prapahca (atyanta-nifprapahca) in the letter A, wherein neither the gods nor the goddesses exist.
| |
| − | // THA II sthatavyam uifay'fv asmSd yoginSdvayadarSini / hinamadhyapramlefu jhanatrayanidarianat 11 19 11
| |
| − | Afterwards the yogin who sees the non-duality should be dwelling upon sense objects 'inferior', 'intermediate', and 'superior' by seeing the triple gnosis.
| |
| − | Mchan : 'Sees the non-dualitv' means:—sees directly the nondual knowledge of bliss-void sukha-Sunya) while experiencing the three light stages.
| |
| − | Each of the sense objects is of three kinds according to the Guhyasamajatantra. Chapter VII; sec B. Bhattacharyya's edition, pp. 27-8: rupam vijfiaya trividham pujavet pujanatmakah, etc. The three kinds are now to be stated as'inferior', 'intermediate' and 'superior'.
| |
| − | The Mchan hgrcl on Pradipoddyotana, Chapter VII (Vol. 158, p. 56-1) mentions that rupa is of three kinds—pleasurable, repulsive or displeasing, and neutral. Thus, they correspond to the prakrtis of the three lights ( three jAanas), i.e. 'desire' —'lust' for pleasurable form; 'aversion'—'hatred' for repulsive form, while 'indifTercncc' is said to be 'intermediate'. Furthermore, ibid., p. 55-3, the 'superior' kind of the sense object is the one seen as its own Buddha Family, and one should have 'desire' for that kind. For example, the superior 'form' (rOpa) is Vairocana and the deities generated by him.
| |
| − | The idea here is alluded to in the Guhyasamaja, Chapter XVIII, p. 158 (Sanskrit cited in history introduction):
| |
| − | The 'desires' (i.e. the five strands of desire, pahcakdma-
| |
| − | I 252
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | guna) 'form', 'sound', etc.—pleasurable, painful, and neutral—continually generate in the heart the source (respectively) of 'lust', 'hatred', and 'delusion'.
| |
| − | Since the yogin experiences the three light stages, this is the second kind of carya, the 'non-prapanca' kind.
| |
| − | The 'hundred lineages' subdivisions in terms of deified sense objects are based on Guhyasamdja, Chaptcr VII, verse 14 (edited text corrected by authority of both Tibetan and Chinese): \rupaiabdadibhir manlri devata bhavayet sadaj
| |
| − | The mantrin should always contemplate as a divinity by means of form, sound, etc.
| |
| − | Tsori-kha-pa, Vol. 158, p. 205-1, ff.: "According to that (Guhyasamdja) passage, the arcane basis (dben gii) of the kaya-viveka in terms of sense domains, is the five sense domains (themselves); and the contemplation of those five as the five diamantine goddesses (vajrd) is the kayaviveka (itself).
| |
| − | "Among them, the rgyu ba wind, based on the eye, assists in seeing the five kinds of form; and when dividing up the visible form-=Rupavajra—when it (the wind) is based on the set of three conditions (pratyaya, rkyen), (1) the barely visible form; (2) that clung to; (3) that of the three kinds, pleasurable, repulsive, neutral; (4) that one accomplishing duties; (5) sensual form, namely, vulgarly carefree, playful, and coquettish—have in the given order the five families, Vairocana, etc. of the goddess Rupavajra.
| |
| − | "The mam par rgyu ba wind, based on the ear, assists in hearing sound; and when dividing the heard sound = £abdavajra—(1) the sounds inside the ear, and those of the head and its hair, (2) the sounds of song and (tinkling) ornaments; (3) palatal, labial, and voiced sounds; (4) musical sounds of glades, rivers, claps of the palms, drums of earthen ware, etc., (5) mild and fierce sounds of syllables such as Hum —have, in the given order, the five, Vairocana, etc., of the goddess Sabdavajra.
| |
| − | "The yah dag par rgyu ba wind, based on the nose, assists in the selection of odors; and when dividing up the smelt odor = Gandhavajra—(1) a general odor, (2) specific odors, (3) the three kinds of odor, (4) savory odor, (5) foul odor—have, in the given order, the five, Vairocana, etc., of the goddess Gandhavajra.
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 253
| |
| − | "The rab tu rgyu ba wind, based on the tongue, assists in enjoying tastes; and when dividing up the enjoyed taste = Rasavajra—(1) sweet, (2) astringent, (3) sally, (4) sour, (5) pungent and bitter, tastes—have, in the given order, the five, Vairocana, etc. of the goddess Rasavajra.
| |
| − | '"The ha par rgyu ba wind, based on the torso, assists in enjoying tangibles; and when dividing up the enjoyed tangible = SparSavajra—(1) that of sitting on a single mat, (2) that of embracing, (3) that of kissing, (4) that of inhalation, (5) that of copulation—have, in the giver, order, the five, Vairo-cana, etc. of the goddess Sparsavajra."
| |
| − | The five ancillary winds, mentioned above successively by their alternate names in Tibetan, are further treated under nidana verse 20.
| |
| − | VIII. PARTITE REALITIES OF THE FIVE TATHAGATAS IN THE FIVE SENSE OBJECTS
| |
| − | Sense Objects ('Goddesses) Vairocana Ratnasambhava Amitabha Amoghasiddhi Akyobhya
| |
| − | Form barely visible clung to of three kinds, pleasurable, etc. that accomplishing duties sensual form
| |
| − | Sound inside car of song palatal, labial and voiced musical sounds mild and fierce incantations'
| |
| − | Odor diffuse specific three kinds savory foul
| |
| − | Tasie sweet astringent salty sour pungent and bitter
| |
| − | Tangible of sitting on ' a mat of embracing of kissing of inhalation of copulation
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 255
| |
| − | IIGAI! gacchann asty indriyas tat tat svayaqi svavi/ayaip pratij ahhdsamatrakam tat tad yad yad indriyagocaram //20// While each and every sense organ is going by itself toward its own sense objcct, whatever be the sense organ and its range, each of them is 'light only' [abhasamatra).
| |
| − | Mchan : Each of them is light only* means that both the sense organ and its range (gocara) is merely the combination blissvoid along with the knowledge of the three lights.
| |
| − | Cf. Guhyasamajatantra, Chapter XI (2nd half), beginning with text, p. 46, line 12; now text, p. 47, Mchan hgrel, p. 80-1-5: jtrivajrasamayadhyanena trivajraketusamo bhaved ity dha bhagavan ratnaketuvajrahj
| |
| − | By the meditation consolidating the three vajras (here: odors—pleasurable, repulsive, and neutral) one would be equal to Three-Diamond Glory (Trivajraketu)'— so says the Lord Ratnaketuvajra. (Threc-Diamond-Glory is hence the Bodhisaltva Khagarbha generated in the nose by a Ratna-Om; compare nidana verse 16 above). (This meditation leads to supernormal
| |
| − | faculty regarding odor).
| |
| − | Likewise, Sanskrit text, p. 47: "By the meditation consolidating the three vajras here : the three tastes) one would be equal to Three-Diamond-Immcasurablc" (hence the Bodhisattva Lokesvara generated in the tongue by a Dharma Om, and leading to supernormal faculty regarding taste).
| |
| − | Following is a summary of the five meditations that lead to supernormal faculty (abhijha) by consolidating the three vajras (Guhyasamaja, XI, p. 46. 12, flf., with corrections in names of the Om's : •
| |
| − | Three Vajras of sense objects [i.e. pleasurable, repulsive and neutral) Bodhisattva or Buddha Om by which is generated the abhijha Organ in which it is generated
| |
| − | Sound Vajrapani Jnana-Om ear
| |
| − | odor Khagarbha Ratna-Om nose
| |
| − | taste Lokesvara Dharma-Om tongue
| |
| − | tangible Sarvanivarana- Sainaya-Oin body
| |
| − | viskambhin (surface)
| |
| − | form Vairocanavajra Trikaya-Om eye
| |
| − | I 256 YOGA OF THE GUHYASAMAJATANTRA
| |
| − | Pradipoddyotana and Mchan hgrel (p. 81.4) : "Previously, by the stage of generation (utpatti-krama) one placcs the seedsyllables and (merely) points to the accomplishment of the five abhijha-s, because the Stage of Completion (sampanna-krama) demonstrates the actual accomplishment." Guhyasamdja, Chaptcr XI, p. 48, and Mchan hgrel (p. 81-4) :
| |
| − | paheaiulam mahdvajram pancajtalazibh ufilam pahcasthdnaprayogena pahcabhjhasamo bhavet
| |
| − | By the praxis of the five abodes (the objects, form, etc.), the great thunderbolt (mahavajra) (which cannot be warded off) with five prongs (the five sense organs piercing their objects like spears) adorned with five flames (the five ancillary winds proceeding through sense orifices
| |
| − | to objects and returning as vehicles of be tantamount to the five abhijha-s vijhana), would
| |
| − | Ancillary wind Alternate name and color Passing through which orifice Piercing which sense object
| |
| − | Naga rgyu ba, red eye form
| |
| − | Kurma rnam par rgyu ba, biue ear sound
| |
| − | Krkila yah dag par rgyu ba, yellow nose odor
| |
| − | Devadatta rab tu rgyu ba, white tongue taste
| |
| − | Dhanaftjaya • nes par rgyu ba, green torso (surface) tangible
| |
| − | Note : In the foregoing table the order of the ancillary winds is the traditional order and the same in which they are supposed to arise in the intrauterine states, lunar months 6th through 10th. The five colors are given by Tson-kha-pa, Vol. 159,
| |
| − | commentary on Pahcakrama, p. 7-5-5, and ascribed to a precept of Rje-hgos.
| |
| − | According to Mchan hgrel on Pradipoddyotana, Chapter XV, verse 125, there is a dream auspice of the mundane siddhi : Isarvdlahkdrasampiiinam surakanyam manoramdml /ddrakam ddrikdm pafyan sa siddhim adhigacchati/j
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 257
| |
| − | When he sees the delightful daughter of the gods replete with all ornaments, the lad, (or) the maiden, He gains the occult power (siddhi).
| |
| − | As lo where one practises those meditations:—
| |
| − | Guhyasamiijatantra, Chapter XI, p 48 :
| |
| − | /parvatefu viviklffii nadiprasravanefu cat
| |
| − | ! (maSSnadifv api kBiyam idam dhyanasamuccayamU
| |
| − | The set of meditations is done on lonely mountains, at flowing streams, and in cemeteries, etc.
| |
| − | Piadipoddyolana on the above :
| |
| − | In hinted meaning (ncyartha), 'lonely mountains' are mountain peaks graced with flowers and fruit;'flowing streams' are glades with flowing streams; 'cemeteries, etc.' means (for the 'etc.') isolated tree, empty house, temple, and so on.
| |
| − | (Note that the three main categories go with three kinds of magical practice—a. appeasing deities, b. promoting prosperity, c. destructive magic).
| |
| − | In evident meaning (nitartha), the 'lonely' of 'lonely mountains' means free from reliance by other men, and 'mountains' can refer to maternal women. 'Flowing streams' arc frequented by all men, and so arc the dissolute women. Worldly persons are like 'cemeteries', and so these are outeaste women, washerwoman, and so on.
| |
| − | (Note that they arc the goddess in three forms : the mythological 'Mother', 'Whore', 'Devouring Earth').
| |
| − | UTAH tattadindriyamiirgena rifayam pripya sadhakah j tathagatebhyas sakalam prinaniya nivedayet //21//
| |
| − | While the sadhaka is reaching the sense object by way of this and that sense organ, he should make offering completely satisfying the Tathagatas.
| |
| − | Mchan : The verse indicates the secret state of body (kiya-viveka) consisting in contemplating the five sensory objects as the adamantine goddesses (vajrti). Tsoh-kha-pa, "Rnal hbyor dag pahi rim pa," Vol. ICO, p. 91 :
| |
| − | "The jurisdictional activity.. . of Rupavajra, etc., is, in the usual order, purifying the longings for form, sound, odor, taste, (tangible); and then bring offerings to the Jinas as the pleasure of form, ctc. Thus, the partite reality of the sems-ma (the vajri)." Mchan hgrel, pp. 55 and 56-1, 2:—For example, when
| |
| − | I 258
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | reaching the sense object 'forms' by way of the eye, he offers the lady Rupavajra, who is the ndAa-wind, completely satisfying Vairocana. An analogous offering is made in the case of the other sense organs and sense objects, i.e.
| |
| − | Sabdavajra to Ratnasambhava
| |
| − | Gandhavajra to Amitabha
| |
| − | Rasavajra to Amoghasiddhi
| |
| − | Sparsavajra to Aksobhya
| |
| − | The goddesses arc also referred to as offering flowers in
| |
| − | Guhyasamaja, Chapter VIII . p. 33 :
| |
| − | padmam pancavidham jiidt'd utpalam ca ricaksanah
| |
| − | jatikam trividham krtvd devatdndm nivedayct karnikarasya kusumam mallikdy uthikam tatha karavirasya kusumam dhydtvd piijdm prakalpayet
| |
| − | A wise person, knowing the padma and the utpala, of five kinds; and having prepared the three kinds of jdti, should offer them to the gods. Having imagined the Karnikara, Mallika, Yuthika, and Karavira flowers, he should contemplate them as worship.
| |
| − | Celu-pa's Samaja-vrtti (p. 185-4) explains that the five lotuses, utpala, etc. are the five goddesses of the senses, Rupavajra, etc.; that the three kinds of jdti are Dharmavajra who pervades the three birthplaces; and that Karnikara is Locana, Mallika is Mamaki, Yuthika is Pandara, and Karavira is Tara. The Pradipoddyotana on Chapter VIII [op. cit.), p. 64-1, explains that the five lotuses have the five colors going with the five Tathagatas, and that jdti is made into three colors. Among those words for flowers, jati is the Jasminutn grandiflower ; Karnikara, flower of Pterosperinum accrifolium (Hibiscus mutablis, with red flowers); Mallika, the Jasminum Zambac; Yuthika, a kind of Jasmine; and Karavira, the Oleander.
| |
| − | II. STAGE OF COMPLETION
| |
| − | E. haya.dkcitta (Body, Speech, and Mind)
| |
| − | In the introductory discussion of the four Tantras, it was pointed out that the Anuttarayoga-tantra is preeminendy inner samadhi. This description is justified by the Stage of Completion, which begins with nidana verse 22. According to Guhyasamajalantra, XVII, p. 142:
| |
| − | caityakarma na kurvita na ca pustakavacanam / mandalam naiva kurvita na trhajragravandanam // He should not engage in the rite of caitya, or in the recitation of books; he should not make a mandala, or praise the best of the three diamonds.
| |
| − | On the preceding, Pradipoddyotana in Mchan hgrel edition says (PTT, Vol. 158, p. 160-3 : "This refers to the great yogin (Mchan : 'belonging to the Stage of Completion*). Regarding his secret body, speech, and mind :... he should not engage in the rite of caitya (e.g. circumambulation), including (preparation of) the site and (removal of) gravel, etc., because it is not right (Mchan : 'for a person on the Stage of Completion who himself is all Tathagatas') to have craving for caitya-wor-ship; he should not recite books, because it is not right for one who has aroused the spontaneous diamond recitation to lend his voice to a different (recitation); he should not make an external mandala, because when the mandala is one's own body, it is not a case of the (stationary) carth-mandala ; he should not worship the best of diamonds, namely, the Sr&vakas, pratyeka-buddhas (concretely or their images), or the (image of) Samyak-sambuddha, because it violates himself being all Tathagatas (in the steady state of comprehending bliss-void);........"
| |
| − | In this phase there is also the practice callcd 'vidyS-vrata' (defined in Appendix III).
| |
| − | The authoritative passage is in the Guhyasamajatantra, Chapter XVI : (Mchan hgrel, p. 147-2, 3):
| |
| − | kayavikcittauajrunam kuyavtikcittabh&vanam / soar upenaiva tatkaryam evam siddhir avdpyate // 89 // tatredarji svakdyavctkcittavidyavratam /
| |
| − | I 260
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | jafdmukuladharam bimbam sitavarnanibham mahat / karayet vidhivat sarvani mantrasamvarasa>)wrtam // 90 11 kandamulaphalaih sarvain bhojyam bhaksyarp samiicarct / 94A// The task is the contemplation of a [[body]], spcech, and [[mind]] belonging to (i.e. issuing from) the [[Body]]-, {{Wiki|Speech}}-, and Mind-diamonds and precisely like one's [[own]] [[appearance]]. Just so is the [[siddhi]] (of [[Maha-mudra]]) [[attained]].
| |
| − | Herein is the 'vidyavrala' of one's [[own]] [[body]], {{Wiki|speech}}, and [[mind]]. The Great One, white in {{Wiki|color}}, his ([[divine]]) [[form]] (of [[Vairocana]]) bearing a {{Wiki|crown}} of matted locks, practises everything in [[ritual]] manner, restrained by the mantra-vow.
| |
| − | By means of bulbs and {{Wiki|fruits}}, he subsists on all [[food]] and drink.
| |
| − | In Tsori-kha-pa's commentary on the Pahcakramo (PTT, Vol. 159, p. 74-3, 4, 5), there is a lengthy [[discussion]] of what is meant by the [[phrase]] 'precisely like one's [[own]] appearancc'. This is frequently alluded to in [[Buddhist Tantra]] [[sadhanas]] by the term '[[svabha]]' ('like oneself'). The {{Wiki|solution}} appears to be that the [[consort]] is one of the [[goddesses]] [[Locana]], ctc. having the same dress as oneself as the [[yogin]] of one or another [[Buddha]]. The [[consort]] is described in that [[Chapter]] XVI, verse 91, as the 'sixteen-yeared girl'. The meaning apparently is that the [[yogin]] is accompanied by a goddess-consort who has issued from his [[own]] [[body]], {{Wiki|speech}}, and [[mind]] which have been identified with the [[Body]], {{Wiki|Speech}}, and [[Mind]] of the [[Tathagatas]]. Tsori-kha-pa explains the phase as 'without prapaftca (nifprapaiica).
| |
| − | Turning to the separate treatment of '[[kaya]]', '[[vak]]', and '[[citta]]', according to previous indications the 'arcane body1 as [[pratyahara]] and [[dhydna]] among the six members of [[yoga]], is treated under the '[[Kaya]]' verses (see Sri Laksmi's comment under 'YA'). In that same Paiicakrama commentary (the "Gsal [[bahi]] [[sgron me]]"), PTT, Vol. 158, p. 205-4, Tsori-kha-pa continues his [[discussion]] of the 'hundred [[lineages]]' of 'arcane [[body]]' to show how to condense them into '[[elements]]'. Among them, the 20 [[lineages]] belonging to the Vairocana-kula, that is, from the [[lineage]] of rRpa-skandha up to the [[lineage]] ofthe '{{Wiki|tangible}} [[diamond]] [[goddess]]', are condensed into the [[element of earth]]. Similarly the 20 parts of [[Ratnasambhava]] [[lineage]] are condensed into the [[element of water]]; the 20 of [[Amitabha]] [[lineage]], into
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 261
| |
| − | [[fire]]; the 20 of [[Amoghasiddhi]], into [[wind]]; and the 20 of [[Aksobhya]] [[lineage]] into the [[element]] of lijitdna. [[Tson-kha-pa]] mentions that the {{Wiki|classification}} into five groups is further reduced into three 'secret' families by the method of [[including]] Ratnasam-bhava in the kaya-vajra [[family]] of [[Vairocana]]; [[Amoghasiddhi]] in the vSg-vajra [[family]] of [[Amitabha]]; and the 'sixth [[Tathagata]]* Yajradhara in the [[citta-vajra]] [[family]] of [[Aksobhya]]. The three families considered as [[three vajras]] when taken as indivisible, yield the sixth [[adhideva]] [[Vajradhara]], which is the [[Wikipedia:Absolute (philosophy)|ultimate]] of kSyaviveka ('arcane [[body]]').
| |
| − | The 'arcane {{Wiki|speech}}' as [[pranayama]], third of the six members, is included in 'YAK.'. [[Nagarjuna]] starts his [[five stages]] here, with '[[diamond]] muttering' (vajrajSpa). The praxis which begins with YAK is stated succinctly by Tsoh-kha-pa in his commentary on the Yajrajhanasamuccaya, Vol. 160, p. 159-3: "The [[generality]] in that regard is that the means of generating the [[three knowledges]] (j liana) has the inner ([[subjective]]) [[condition]] of [[contemplating]] prdnayama and the outer ([[objective]]) [[condition]] of resort to a [[mudra]] ('{{Wiki|seal}}', partner)." He explains the first as the three kinds of [[pranayama]] based on three differently located [[bindus]] (sec under VAK), and the second as the generation of the four 'joys' (sec under VA, verse 30). Therefore, the [[goddess]] companion previously mentioned in [[connection]] with 'vidyavrata' has the function of helping the [[yogin]] generate the four 'joys'.
| |
| − | The 'arcane [[mind]]' as [[dharana]], [[the fourth]] member, is included in CIT-TA. Nag.irjuna's system is more explicit, because it allows a whole [[krama]], the '[[purification]] of [[consciousness]]' {ciltaviSuddhi), for CIT—the three {{Wiki|light}} stages; and another whole [[krama]], the 'personal [[blessing]]' (svadhifthana), for TA— entrance of the [[illusory body]] into the [[Clear Light]].
| |
| − | II [[KA]] H kiiyatrayam samuddiffaqi prthagbhavena tayina / ekakiiram pimar yali nifpannakramayogatah 11 22 // The [[Protector]] (i.e. the [[Buddha]]) well [[taught]] the [[three Bodies]] as being different. Moreover, their {{Wiki|unity}} occurs through the [[yoga]] of nifpanna-krama.
| |
| − | [[Mchan]] : (When the [[three bodies]] are [[taught]] to be different, they arc.:) (I) [[Dharmakaya]] associated in the [[Clear Light]] (of [[Death]]) with a [[goddess]]; (2) [[Sambhogakaya]] generated from the five [[abhisambodhi]] as the 'primeval lord' (adinalha);
| |
| − | I 262
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | (3) the [[latter]] converted into the [[Nirmanakaya]]. This is [[taught]] in the Stage of Generation.
| |
| − | [[Mchan]]: In the basic time, the {{Wiki|unity}} occurs through accomplishing the [[primordial]] [[body]] adideha from wind-and-mind-only belonging to the [[Clear Light]] of [[death]]. Accordingly, in the time of the [[path]], there is the sccrct of samvrti-mdyd- accomplishing the [[illusory body]] from wind-and-mind-only belonging to the [[Symbolic]] [[Clear Light]] [dpehi Imd [[gsal]]).
| |
| − | [[Mchan]]-. In the case ofthe first [[krama]] the Stage of Generation , there is only a [[mental]] orientation to conviction, but the [[path]] is lacking because there is no [[yoga]] of the [[three bodies]]. In
| |
| − | the case of the second [[krama]]. by [[yoga]] unifying the [[three bodies]] it is not a {{Wiki|matter}} of figments of [[imagination]]. These remarks
| |
| − | apply respectively to the two foregoing passages of [[Mchan]] annotation).
| |
| − | This niddna verse ('[[KA]]' ; and the next one YA' continue and conclude the 'arcane [[body]]' (kaya;-i;cka) ofthe foregoing Stage of Generation. According to the Pradipoddyolana on XII, 60-64, and its [[Mchan]] hgrcl ('Documents' . the kind of 'arcane [[body]]' is called '[[purification]] afterwards obtained'. This, then, is the reflex in the Stage of Completion of the preceding praxis. Hence the commentators are allowed the latitude of using the verse '[[KA]]' and 'YA' to compare the two stages in the {{Wiki|matter}} of the innate [[body]], which is the basis of the {{Wiki|present}} praxis rather than the coarse [[body]] seen by the [[eye of flesh]]. '[[KA]]' can be understood as pratydhdra 'Withdrawal' . the first member. To show the continuity of the Stage of Generation into the Stage of Completion, Paiicakrama, 2nd [[krama]], 48-50; Sri [[Laksmi]], Vol. 63, p. 27-5, ff., has the following: citlam cram svayant palyct svam eva SaSibimbavat atha candram samdlambya vajracihnam prakalpayet updyas iicakam hy rlad vajradyutpattiyogindm candravajradisamyvgdc ciltacailasasamgama h prajhopayasamdyogaj jdyate devatakrtih caturmudrabhir dmudrya devatdgarvam udvahan
| |
| − | He should so regard his [[own mind]] as itself like a moon-reflection; then, lie should [[imagine]] the vajra-sign taking its support on the [[moon]].
| |
| − | The (five)-pronged [[upaya]] belongs to the) ogins of (the Stage of) Generation of the [[vajra]], ctc. From the Generation union
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 263
| |
| − | of the [[vajra]], etc. and the [[moon]] there (results) the Completion combination of cilia ( - [[prajna]]) and cailasa ( = updya). From the union of [[prajna]] and [[upaya]] there arises the configuration of deity,—scaling with [[four seals]], conveying [[divine pride]].
| |
| − | The meaning of '[[vajra]], etc.' is shown under nidSna verse 18, referring back to the six [[signs]] listed in the Akfobhya-mandala.
| |
| − | Hence the above verses show the continuation of the Maha-sadhana phase of the Stage of Generation into the outset of the Stage of Completion.
| |
| − | It is this union of [[prajna]] and [[upaya]] that unifies the [[three Bodies]], according to Guhyasamdjatantra, IX, p. 36; Pradipodd-votana and [[Mchan]] hgrel, PTT. Vol. 158, p. 68-1 : dvayendriyaprayogena sarvams tan upabhuhjayet / idam tat sarvavajranam trikaydbhedyabhavanam //
| |
| − | By the union of the two {{Wiki|organs}} (that of [[vajra]] and of [[padma]]), he would enjoy all those ([[goddesses]]). This contemplation of the [[inseparable]] [[three Bodies]] ([[Dharma]]-, Sam-bhoga-, and [[Nirmana-kaya]]) belongs to all '[[vajras]]' (sddhakas of [[Buddhahood]]).
| |
| − | Furthermore, the [[Pradipoddyotana]] explanation of pratydhdra ('Documents') brings in the three kinds of each [[sense object]], and so in turn, according to earlier explanations, is consistent with Pah-cakrama, 2nd [[krama]], verse 37; Sri [[Laksmi]], Vol. 63, p. 26-5 : ragaS caiva virdgaS ca dvayor antar ili trayam / dvindriyasya samapattya vajrapadmasamdgamdt //
| |
| − | [[Desire]] ( = thc middle [[knowledge]]), [[aversion]] (-the first [[knowledge]]), and 'between the two' (the combination of the prior two)—are the three, (as [[symbolized]]) by union of the two {{Wiki|organs}} and by combination of [[vajra]] and [[padma]].
| |
| − | But what is the meaning of having a mudrd or partner in this case ? Tsoh-kha-pa writes in his commentary on the Calur-devipariprccha ([[Lhasa]] cd., Vol. Ca, Biis ius, f. 25a-6) :
| |
| − | I dgoiis pa luh ston las I I hdu Ses can dan hdu Ses med [
| |
| − | I [[sems can]] du b (r)tags hdi [[gnas pa]] / de [[rnams]] rlun las byuh ba [[ste]] I I rlun las slar yah hgag pa [[yin]] / ies gsuns so / gnis pa ni I I rlun dan [[sems]] [[kyis]] mohi [[gzugs]] dan phohi [[gzugs]] [[sprul]] nas [[gnas]] palii lhabs Ses mham par [[sbyor]] ba/ii [[rnal hbyor pa]] [[rnams]] la ni [[phyag rgya]] de hid bbe ba [[chen]] pohi go hphah mchog filhob pahi [[gnas]] su hgyur te /
| |
| − | Mia
| |
| − | I 26
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | It is expressed in the Samdhivydkarana (in fact. [[Chapter]] II, p. 236-1): "Those with iliis abode who arc [[imagined]] as ideational and non-idcational [[sentient beings]], arise from [[wind]] and again pass away in the [[wind]]." Second : the [[yogins]] who by [[wind]] and tnind -only materialize the [[form]] of {{Wiki|female}} and the [[form]] of {{Wiki|male}}, and unite the means ([[upaya]]) and [[insight]] (prajiid) with abode, have as the abode that very mudrd which achieves the best station of great [[ecstasy]] (mahdsukha).
| |
| − | Also, the resort to a partner points to a celebrated verse of the Paiicakrama, 2nd [[krama]], verse 36: Sri [[Laksmi]], Vol. 63, p. 26-3,4: sarvasdm tva mdyanam strimayaiva vi Hyatt / jiidnatrayaprabhcdo ;'yam sphutam alraiva lak,\yate //
| |
| − | Of all [[illusions]] (mayd), the [[illusion]] of woman is supreme; just here the variety of three gnoses is differentiated clearly.
| |
| − | According to Sri [[Laksmi]], the verse conccrns differentiation of the three gnoses by sequence of 'partner' (mudrd) ([[phyag]] rgyalii rim pas) as contrasted with the differentiation by sequence of 'incantation' (manha) shags kyi rim pas . According lo Sri [[Laksmi]], 'just here' (alraiva) means, according to the [[precepts]] (man nag)—in the time of the [[Secret Initiation]] (guhya-abhifeka), when the [[disciple]] is conferred the prajha by the [[guru]] 'Ses rab kyi dbah gi dus su [[bla mas]] ses rab [[sbyin]] pahi slob ma. . ..). First, the [[bodhicitta]] drips down from the [[brahmarandhra]] aperture in [[crown of the head]]); and, with non-apperception of the [[thirty-three]] prakrtis, there is an instant of the [[gnosis]] of Light, [[pure]] like moon-rays. Next, that [[bodhicitta]] pervades the [[elements]] ([[dhatu]]) of all the limbs ; and with non-apperception of the forty prakrtis, there arises the [[gnosis]] Sprcad-of-Light, like sunrays. Then, that [[bodhicitta]], spreads to the 'tip', the center of the [[vajra]] (rdo rjehi [[dbus]] ma 1 rtse mor. ..) in the {{Wiki|male}}, the [[root]] of the {{Wiki|penis}}); and with non-apperception of the seven piakrtis, there arises the [[gnosis]] Culmination-of-Light, like {{Wiki|twilight}}. Hence the [[word]] 'clearly' (sphutam) in the verse line, "Just here the variety of three gnoses is differentiated clearly." This graphic description by Sri [[Laksmi]] clarifies the [[Initiation]] in the [[Wikipedia:Convention (norm)|conventional]] bodhicitta-mandala. According to the [[discussion]] under niddna verse 15 of the '{{Wiki|subtle}} contemplation of the lower orifice', when the [[bodhicitta]] arrives at the tip of the [[vajra]]' it is
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 265
| |
| − | in the '[[lotus]] of the woman', which is the "woman' always in that spot of the [[yogin]]. However, according to Sri [[Laksmi]], it is precisely here that arises the [[androgyne]] Culmination-of-Light, which is the 'dark {{Wiki|light}}'. When the [[bodhicitta]] is in that spot, presumably that place is what is callcd the 'place of [[androgynes]]'.
| |
| − | And if the preceding is not sufficiently mysterious, note the Guhyasamdjatantra, XVII, p. 141:
| |
| − | dvayendriyaprayogena svaSukrddipaiigrahaih / pujayet vidhivat sarvdn buddhabodhim avdpnuydt //
| |
| − | By the union of the two {{Wiki|organs}}, and by [[conceiving]] their [[Sukra]], ctc. ('etc.' [[rakta]], etc.), one should {{Wiki|worship}} all (the [[Buddhas]]) according to the {{Wiki|rules}}, and may attain the [[enlightenment]] of the [[Buddhas]].
| |
| − | On the preceding, [[Pradipoddyotana]], Mchan-hgrel ed., Vol. 158, p. 159-4, explains: This is the secret {{Wiki|worship}} of the [[Body]],
| |
| − | {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]] (sarvatathagata-kayavakcittapujdrahasya). The verse says, 'by the union of the two {{Wiki|organs}},' 'meaning, by the union of [[diamond]] ([[vajra]]) and [[lotus]] ([[padma]]) [[Mchan]] : through the [[realm]] of dcific [[brightness]] of '[[Father-Mother]],' [[yab yum]] gyis lhar [[gsal]] [[bahi]] nan nas). The verse says, 'by [[conceiving]] their [[Sukra]], etc.', means that one conceives his [[own]] semen and the partner's (vidyd's) menstrual {{Wiki|blood}} ([[rakta]]) becoming [[transformed]] into the (intrauterine) states mer-mer-po, etc. [[Mchan]]: the five states of the [[womb]], which are the five progenitors - [[Tathagatas]], and then giving [[birth]] to a son, nephew, etc.. which one protects, nourishes, and so on, according to the {{Wiki|rules}}. Thereby one worships and
| |
| − | obtains.)
| |
| − | Having been brought into [[existence]], they (the [[Tathagatas]]) are made to lose their {{Wiki|individual}} [[life]]. They are said to have been engendered by [[sexual union]] and finally killed. This is
| |
| − | the message of [[Chapter]] VII, context of verse 33, here translated from corrected [[Sanskrit]] with the help of [[Pradipoddyotana]] and [[Mchan]] hgrel, p. 59.
| |
| − | [[tatra]] [[katham]] samayanusmrtibhdvand ?
| |
| − | / samaydt kfarenduvidhina lidhivat phalakamkfinah / I marayet tathagatam vyuham sutardm siddhim apnuyat 11 And what is the contemplation with [[recollection]] of the union? In the manner of the [[rite]] of overflowing drop from the
| |
| − | I 266
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | union, after [[desiring]] the fruit according to the {{Wiki|rules}}, one should kill the [[Tathagata]] array and obtain the [[highest]] [[siddhi]].
| |
| − | According to the [[Pradipoddyotana]], the diverse [[deities]] by the sequence of re-unification arc drawn into the Paramartha-mandala.
| |
| − | But that union of prajha and [[upaya]] is not the union of the two {{Wiki|sex}} {{Wiki|organs}}. [[Indrabhuti]] writes in his Jhanasiddhi (GOS ed., p. 57):
| |
| − | [[sukham]] dvindriyajam kecit [[tattvam]] ahur naradhamah tac cSpi mahasukham nail am pravadanti jinottamah pratityotpadasambh utatn na [[tattvam]] jayate [[kvacit]] /
| |
| − | Some vile men say that the [[pleasure]] born from the two
| |
| − | ({{Wiki|sex}}) {{Wiki|organs}} is [[reality]] ([[tattva]]). But the [[Buddhas]] deny that it is [[Mahasukha]]. Nothing engendered in [[Dependent Origination]] is [[reality]].
| |
| − | Along the same lines, it is said in the [[Hevajratantra]] (I, x, 40c-d; 41a-c):
| |
| − | jtasmat saukhyam na tattvakhyam mahabhutam yatah [[sukham]] / I sahajatyam yad utpannam sahajarti tat prakirtitam I svabhavam sahajam proktam...
| |
| − | Whenever [[pleasure]] is of the [[Mahabhuta]] sort (i.e. derived from the [[four elements]]), then the [[pleasure]] is not called '[[reality]]'. Whatever ([[pleasure]]) arises in 'together-birth', that is called 'together-born'. The [[self-existent]] kind is said to be 'together-born'.
| |
| − | The Shags rim [[chen]] mo, f. 288a-2., quotes the fifth mahjari of Abha-yakaragupta's Amnaya-mahjari : "Thus, the [[reality]] [[arising]] from the 'together-born' (pleasure)is the [[bodhicitta]] that is the {{Wiki|inseparability}} of [[voidness]] ([[Sunyata]]) and [[compassion]] [[[karuna]])" (/de ltar [[lhan cig skyes pa]] las byun [[bahi]] [[de kho na]] ftid byari chub
| |
| − | kyi [[sems]] [[ston pa]] ftid dan sftin rje [[dbyer]] mcd paho /).
| |
| − | That {{Wiki|terminology}} which seems to imply an external [[consort]] of a woman, and yet which is denied to so intend, is partially explained by [[Tson-kha-pa]] in his Pahcakrama commentary "Gsal batii [[sgron me]]" (PTT, Vol. 159, p. 77-4) :
| |
| − | I [[phyag]] rgyahi [[khyad par]] ni [[spyod]] bsdus las / dc bas na phyi rol gyi bud med spans nas sftin khar [[gnas]] pahi ye
| |
| − | ies kyi [[phyag rgya]] dan [[lha]] cig sftoms par hjug nas [[sin]] tu myur bar [[rdo rje]] hchari thob par Lbyaho snant du dmigs
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 267
| |
| − | tc I [[gcig pu]] kho nar spyocl pa bya bar gsuns pahi ye Scs
| |
| − | kyi [[phyag]] rgyaho /
| |
| − | The {{Wiki|superior}} mudrS is the jhiinamudrS ('[[knowledge]] [[consort]]') referred to in the Caryiimeltlpaka (-pradlpa), when it says : Therefore, he bears in [[mind]], that spurning an external woman and entering into union with the Jikanamudra located in the [[heart]], he will speedily attain (the rank of)
| |
| − | [[Vajradhara]]; so he is to practise in complete
| |
| − | [[solitude]].
| |
| − | [[Mchan]]: Concerning that (unifying) [[path]], the phase in which it occurs is now stated :
| |
| − | ). I - )iit [[satyam]] samvrtih proktam buddhanam kayatakfanam / sa efo nifpannayoga(h) syat prabhasiaraviSuddheh //23// Whatever [[body]] [[characteristic]] of the [[Buddhas]] has been stated to be '[[conventional truth]]' ([[samvrti-satya]]), the
| |
| − | nifpannayoga would be it through [[purification]] in the [[Clear Light]].
| |
| − | [[Mchan]]: 'Whatever [[body]] [[characteristic]]' means:—body ornamented with the major [[characteristics]] and [[minor marks]] of Yajradhara. 'Stated to be [[conventional truth]]' means: — stated as the [[illusory body]] m!i\a-deha . That 'ni>par.nayoga' means: — that [[yoga]] unifying the [[three bodies]], of the Stage of Completion (sarppanna-krama - ni^panna-krama.
| |
| − | There arc two kinds of nuha to be considered in this case.
| |
| − | The following passage < Unties that niddna verse 23 refers to the first kind of maya.
| |
| − | Pahcakrama, 3rd ver«'» 2'>-27 with emendations); Sri [[Laksmi]], Vol. 63, p. 38-4. 3 :
| |
| − | iyam cva hi santlak.iyd m <i van irdtsatakfana / mayaiva samvrteh satyam kayah sambhogasyapi ca // saiia gandhanasattiah syad rajrakayah sa eia hi / cajrasattiah srayam tasmdt svasya pujam pravarlayct // For the characteristic describing maya is precisely a thing to be differentiated : that very maya as the truth of con-
| |
| − | vention, and as the Body of Sambhoga.
| |
| − | That very mava could be a gandhari asattia. as well as the 'diamond IKXIV' (vajra-kaya) .
| |
| − | Therefore. Yajrasattva prompts by himself his own worship.
| |
| − | Sri Laksmi (pp. 38-5 to 39-1 : Vajrasattva, being all the
| |
| − | I 268
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | Buddhas, worships himself when those Buddhas honor him. "The worship (pOja) is to be conducted with pratydhdra and dhyana, and not with any other stages" (mchod pa ni yah so sor sdud
| |
| − | pa dan / bsam gtan dag gis bya ba yin te / rim pa g2an gyis bya ni ma yin no).
| |
| − | Tson-kha-pa discusses the differentiation of these two kinds of Wldya in his Mthah gcod on Chapter One (PTT, Vol. 156, p. 26-4, 5); and to get the point one should refer back to
| |
| − | the table in our section 'The Two Stages,...'. On the line
| |
| − | 'Intermediate State' under 'Time of the Path' there is Illusory Body and Yuganaddha-deha. The Illusory Body as the 'truth of convention' (samvrti-satya) is that 'gandharvasattva': and the Yuganaddha-deha as the Sambhogakaya is that 'diamond body'. In the first case, the state of 'maya' lacks the 'precepts' of skill in the means (thabs la mkhas pahi man nag) and so in the condition of gandharvasattva is headed for rebirth, i.e. rcoccupa-tion of five personality aggregates in the ordinary way. In the second case, the 'maya' is attended with the precepts of skill in the means involving the winds and mind-only, and so the diamond body can appear in the world as a Nirmanakaya. An important point about the terminology is that the illusory body can be called the diamond body when there is present the precepts of skill in managing the situation.
| |
| − | Concerning the major characteristics and minor marks, I abstract these, with the latter commenting on the former— drawn originally from Sakyamitra's Kosalalamkara—as presented in my article "Thirty-two Characteristics of the Great Person," in most cases omitting the presumed original Sanskrit terms in the following:
| |
| − | Associated with the characteristics (lakfana) 'each hair ofthe head curled to the right' (ekaikakeia pradaksinavarta) and 'having a proof of authority on the head' (ufnifa Siraskata) are the twelve secondary distinctions (anuuyahjana): head umbrellashaped, curly tips on the head hair, hair of head thick, hair of head black, hair of head fragrant, hair of head not disordered, hair of head not shaggy-, hair of head lovely, hair of head soft, hair of head glossy, hair of head regular, hair of head appearing like bees.
| |
| − | Associated with the characteristic 'treasure of hair' (urnd-koia) are the eight secondary distinctions: forehead large,
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 269
| |
| − | forehead unwrinkled, eve-brows black, eye-brows like bows, eye-brows long, eye-brows of uniform hair, eye-brows of equal width ?), nose prominent.
| |
| − | Associated with the characteristics 'eyes dark blue' and 'eye-lashes bovine', arc the five secondary distinctions : eyes as though smiling, eyes large, eyes clear, eyes long, eyes pure.
| |
| − | Associated with the characteristic 'jaws leonine' arc the secondary distinctions : ears uniform, car flaps thick and long.
| |
| − | Associated with the seven characteristics 'tongue long and slender', 'voice pure', 'teeth very white', 'teeth without gaps', 'teeth 40 in number', 'teeth equal in size', and 'taste perfect' are the six secondary distinctions : face sweet-smelling, face leonine, lips red like the Bimba fruit, eye-teeth regular, eyeteeth sharp, disk of face circular and broad.
| |
| − | Associated with the characteristic 'shoulders gently curved' is the secondary distinction : throat like the neck of a flask.
| |
| − | Associated with the eight characteristics 'standing, not bending himself, 'hands which hang low', 'skin dclicate', 'skin of golden hue', 'upper part of body leonine', 'broad-shouldered,' 'rounded like a Banyan tree", and 'seven mounds on his body', are the eighteen secondary distinctions : veins not showing, joints not showing, joints as strong as those of Xaravana, body clean, body not crooked, body regular, body well-rounded, body smooth, members and limbs well-proportioned, body well-controiled. body soft, whose signs arc consummated, abdomen well-rounded, abdomen without folds, belly slender, abdomen as though polished, body devoid of freckles or dark spots, ever beautiful.
| |
| − | Associated with the characteristic 'secret of privities drawn into a recess' arc the three secondary distinctions: navel deep, navel well-rounded, recess of navel filled-up.
| |
| − | Associated with the characteristic 'legs like those of an antelope' is the secondary distinction, knee-caps well-rounded and beautiful.
| |
| − | Associated with the characteristic 'each hair of body turning to the right side' is the secondary distinction, each hair pore emitting delightful perfume.
| |
| − | I 270
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | Associated with the characteristic 'fingers and toes long' are the six secondary distinctions: nails elevated, nails copper-coloured, nails smooth, fingers and toes well-rounded, fingers and toes full, fingers and toes regular.
| |
| − | Associated with the six characteristics 'hands and feet marked by a wheel rim', 'feet well-planted', hands and feet soft and tender", 'webs joining the lingers and toes on his hands and feet', 'heels broad', and 'ankle joints inconspicuous', arc the seventeen secondary distinctions : lines in the hands non-intermittent, lines in the hands alike, lines in the hands deep, lines in the hands not crooked, lines in the hands glossy, palms and soles red like coppcr; on his hands, the lion's scat
| |
| − | (sirjihdsana), fish (mina), banner of victory (•dhvaja), thunderbolt (vajra), the hook (arikuia), the flask (,kalaSa), the N'andya-vartta, the Srivatsa, the conch shell (afikha), the lotus (padma), and the Svastika.
| |
| − | It is obvious that the characteristics and secondary distinctions (minor marks) as presented by Sakyamitra are ordered by starting from the top of the head and proceeding down to the legs, and showing last of all the pores, hands and feet. His minor marks go with a static figure and appear to suit the Buddha as a great yogin.
| |
| − | I/VAKI! vdkpathasyaiva : if ayah kiyo jhanam-iyah prabhuh sarvasattvahituc capa drfyate Sakraciipavat 24 ' 'The speech-path's topic, (namely) the Lord — the body made of knowledge — is seen like a rainbow, as well as apart from the benefit of all sentient beings.
| |
| − | Mchan : 'The speech-path's topic' means : - the topics of 'illusion' (miyd), etc. conveyed to the disciple. . . .Those remarks teach the 'illusory body' 'maya-dchn ; to be the body of Vajra-dhara, a rainbow body — the body of knowledge born from wind-and-mind-only of the Clear light.
| |
| − | In regard to the words 'as well as apart' (ca-apa), which were not translated into Tibetan, cf. Guhyasamaja, Chaptcr XVII, p. 134; Mchan hgrel, p. 153-5:
| |
| − | soabhdvaSuddhanairutmye dharmadhiituniralaye kalpanS vajrasambhuta glya/e na ca giyale ji The imagination arisen from the vajra (of Body, Speech, and Mind) expresses in the ease of the selflessness ( Clear Light) of the intrinsically pure (moving and stationary
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 271
| |
| − | life), and also does not express in the case ofthe full womb of dharmadhatu (with the vajra of bodhicitta).
| |
| − | Pradipoddyotana and Mchan hgrel: — 'expresses' because it can appear like a rainbow, then teach the dharma; 'does not express' because discursive analysis does not reach reality.
| |
| − | The above appears to explain the two alternatives of verse 24, to wit: (1) 'seen like a rainbow,' and (2) 'apart from the benefit'. Furthermore, since the 'illusory body' when purified in the Clear Light is the Sambhoga-kaya located in, or made to correspond to, the 'speech center' of the throat, verse 24 alludes to this by saying "the speech-path's topic, (namely) the Lord."
| |
| − | The Guhyasamdjatantra, Chapter III, has two celebrated mantras which point to the rainbow body of Vajradhara. The first (III, p. 14) begins the chapter :
| |
| − | atha bhagavan kayavakcittavajras tathagatah sarvatatha-gata-spharanameghavyuham nama samadhim sama-padyedam vajravyuham nama samadhipatalam udaja-hara /
| |
| − | II om SCxyatajxA.xavajrasvabhavatmako 'HAM II
| |
| − | Then the Bhagavat, 'Diamond of Body, Speech, and Mind', the Tathagata, immersing himself in the samadhi called 'array of clouds with the vibration of all the Tatha-gatas,' proclaimed this samadhi-mass named 'diamond array':
| |
| − | "Om. I am the intrinsic nature of the knowledge diamond of voidness 1"
| |
| − | The second (II, p. 15) runs as follows :
| |
| − | atha bhagavan kayavakcittavajras tathagatah dharma-dhatusvabhavavajram nama samadhim samapadyedam kayavakcittadhisthanamantram udajahara /
| |
| − | II OM DHARMADHATUSVABHAVATMAKO 'HAM // Then, the Bhagavat, 'Diamond of Body, Speech, and Mind', the Tathagata, immersing himself in the samadhi named 'intrinsic-nature diamond of the dharmadhatu ( = Clear Light)' proclaimed this mantra which blesses the body, speech, and mind :
| |
| − | "Om. I am the intrinsic nature of the Dharmadhatu 1" In the 'evident meaning' (nitartha) interpretation of the Pradipo-
| |
| − | I 272
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | ddyolana, both mantras incorporate the five Tathagatas and a sixth Buddha; in the former case, identified with the five winds by name, and the sixth (Aham) identified with Vajrasattva, who is the incessant bindtt of the heart .Mchan hgrel p. 35-4); in the latter case, identified with the five winds by the colors, constituting the rainbow of the verse. 'YAK.', and the sixth, (Aham) identified with Vajradhara, as the gnosis of the Supreme Entity. In illustration let me translate the second mantra, according to nitartha {Pradipoddyotana, Mchan hgrel edition PTT, Vol. 158, p. 36-2):
| |
| − | Then the Bhagavat,'Diamond of Body, Speech and Mind' ( = Vajradhara), the Tathagata, immersing, himself in the samadhi (gazing at the Clear Light) named 'intrinsic nature diamond of the dharmadhalu ( Clear Light) proclaimed this mantra which blesses the body, speech, and mind :
| |
| − | OM—(Vairocana as a blue-rayed wind serving as the mount of the gnosis of the Clear Light of the [Absolute] Object).
| |
| − | DHARMA— (Ratnasambhava, as a yellow-rayed wind . DHATU—(Amitabha, as a red-rayed wind).
| |
| − | SVABHAVA— (Amoghasiddhi, as a green-rayed wind). ATMAKO—(Aksobhya, as a white-rayed wind).
| |
| − | AHAM—(Vajradhara, that gnosis itself of the Clear Light of the [Absolute] Objcct .
| |
| − | Mchan hgrel on the preceding : "This mantra expresses both the gnosis of the Clear Light of the Absolute Objcct and the five rays of wind which arc its mount."
| |
| − | Since 'VAK' refers in the praxis to the 'diamond muttering' a brief indication is given now about that. Mchan hgrel, p. 51-4-1, on Chapter Six ('Documents'), mentions that verses 15-18 concern the subtle yoga of the Stage of Completion, of which verse 15 is here repeated with Sanskrit : nilotpaladaldkdrain pahcaiiilam ; iituitah yavamalram prayatnena ndsikagre vie inlayet
| |
| − | He should imagine with perseverance at the lip of his nose a five-pronged (thunderbolt) appearing like a blue lotus petal and in the advanced degree the size of a tiny-barley grain.
| |
| − | The Pradipoddyotana and Mchan hgrel clarify that the tip of the
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 273
| |
| − | nose (among the three possible ones in the Stage of Completion) here meant is the one in the sacral place, now identified as the'tip of the gem', i.e. the root of the penis (the svadhi-
| |
| − | sthana-cakra of the Hindu tantras). And in the advanced degree (viSefatafi), he reduces the lotus to the size of a tiny barley grain. According to verse 16, the yogin then imagines the red eight-petalled lotus of that cakra, no bigger than a chickpea, which is the lotus of the yogin's 'woman', his own dharmo-daya ('source of dharmas'). Verse 17 mentions the still more
| |
| − | subtle contemplation of a wheel therein. Finally (verse 18), the yogin can draw forth the 'Dharma word marked with body, speech, and mind,' consistent with the nidana verse 'VAK'.
| |
| − | The theory that the yogin's 'woman' is found at the base «of the penis seems parallel with the womb in the woman found at the end of the vaginal tube. The Buddhist Anuttarayoga-tantra seems concerned with the symbolism of that base in the male and that womb in the woman rather than with what respectively leads up to them.
| |
| − | llCITII cittam caitasikavidyii prajmpiiyopalabdhikan. / SunyatiSunyamahasunyam iti capi pragiyatc //25// Thought {citta), thought derivative (caitasika), and
| |
| − | ncsciencc (avidya) are also callcd respectively, Insight (prajha), Means {upaya), Culmination (upalabdhika); as well as Void (Siinya), Further Void (atiSBnya), and Great Void ynahaiunya).
| |
| − | Pancakrama, 2nd krama. 7 :
| |
| − | alokai iiinyam prajna ca cittam ca paratantrakam /
| |
| − | Light is Void, is Insight, is thought, is dependence (paratantra).
| |
| − | Ibid., 2nd krama, 15 :
| |
| − | alokabhasam ity uktam aliiunyam upayakam / parikalpitam tatha proktam proktam caitasikam tathS // Spread-of-Light is Further Void, is Means, also called 'imagination' (parikalpita) and callcd 'thoughtderivative'.
| |
| − | Ibid., 2nd krama. 23 : alokasyopalabdhil ca upalabdham tathaiva ca / parinifpannakam caiva avidyd caiva namatah 11
| |
| − | The Culmination-of-Light, likewise 'the culminated' also named 'perfection' {parinifpannaka) as well as 'nescience' (avidya).
| |
| − | I 27
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | Tson-kha-pa's commentary on Pancakrama, Vol. 159, p. 31-2 Synonymous terms for the Three Lights: ... those three (i.e. prajna, upaya, and avidya); the three cilia, manas, vijndna; the three, parikalpita, paratantra, parinifpanna; the three, hatred, lust, delusion; and the three svabhavas. Among those, updya is Spread-of-Light, prajha is Light, the combination of those two as hermaphrodite (or androgyne) is Culmination-of-Light. Among the two, ecstasy and void, 'Light' is the preponderance of void mentality (buddhi); 'Spread-of-Light' the reverse thereof; 'Culmination-of-Light' those two (ecstasy and void) in equal parts.
| |
| − | <Tsori-kha-pa's commentary on the Pancakrama callcd "Gsal bahi sgron me" (PTT, Vol. 199, p. 31-4) faces the prob-
| |
| − | lem of why the three lights have as synonyms the terms pari' kalpita, paralanlra, and parinifpanna (which are the well-known three svabhavas or three lakfanas of Yogacara terminology). The following explanation may have been developed in Tibctau traditions :
| |
| − | I rim lna las / snan ba gian dbah dah / mched pa kun brtags dah / fier thob la yons grub tu gsuhs la / de ltar bsad pa ni gzun hdzin gnis rgyarts ched du snan bahi snan gii ni gian dbah dah / dc ltar snan ba la brten nas gsun hdzin rjes tha dad par sgro btags pa kun brtags
| |
| − | dah I hgyur ba med pahi yons grub mnon du byas pahi dor I kun brtags dah g his snan gftis kas dben pa biin du ston pa rnams kyi thog mahi gii snan ba dah / de la
| |
| − | brtcn nas mched pa hbyuh ba dah / tier thob kyi tsho
| |
| − | sna ma gfiis ka log nas thobs ses gnis ka log nas thabs Ses gfiis ka log nas thabs Ses mfiam par hjug pahi chos mthun la brten nas yin nam sftam stc dpyad par byaho / The Pancakrama says (respectively at II, 7; II, 15; and II, 23) that Light is paratantra ('dependent'), Sprcad-of-Light is parikalpita ('imaginary'), and Culmination-of-Light isparini}pannaka ('perfect'). One should ponder whether this is the explanation: The basic Light which shines when severing the distance between the thing perceived and the perceiver is 'dependent'. Having in that way taken recourse to Light, the subsequent difFcrcnce between, and affirmation of thing perceived and perceiver,
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 275
| |
| − | is 'imaginary*. The casting away of the two lights— 'imaginary' and the other light—has incessant 'perfect' immediacy. Therefore, according to the particular secret state: — Light is the initial basis of the voids; on that basis Spread-of-Light arises; and at the time of Culmination-of-Light, having averted the former two— i.e. having averted both 'means' and 'insight', one takes recourse to the common dharma of uniting 'means' and 'insight'.
| |
| − | The three lights constitute the fourth of the five signs presented in the Guhyasamaja, Chapter XVIII and included in Candrakirti's comments ('Documents', PART ONE). The first sign, a mirage, manifests through dissolution of earth into water. The second, smoke, through dissolution of water into fire. The third, fire-flies, through dissolution of fire into wind. The fourth, a changeable lamp, through dissolution of wind into the three lights. Through sequential dissolution of the three lights, there is the fifth sign, the Clear Light like a cloudless sky.
| |
| − | Vitapada, in his commentary Suhusuma-nama-diikrama-tattva-hhavana-mukhagama-vrlli (PTT, Vol. 65, p. 58-4, 5) explains the signs in accordance with the preceding pianayama involving the bindu:
| |
| − | Now, what happens at first when that yogin turns back his discursive thought ikalpa) ? He should know that
| |
| − | at first there is the sign which is a manifestation like a mirage. One should understand that phase this way: the rays from that bindu have a pattern both bright and not bright, appearing like a mirage. This is an illusory appcarancc allowed in one's stream of consciousness that should be warded off, because one is attached to it if he has the pride of thinking that he knows the sign. The same applies to the others. It is like smoke when brighter than the mirage, while lacking colors such as green, white, and so on. The 'fireflies' or lights in space, are brighter
| |
| − | than the smoke and of different type. The sign 'shining like a lamp' is superior to the fireflies and of different type. Those are seen in the manner of rays, with each
| |
| − | one brighter than the preceding one. Concerning the phrase, "like the meaning of non-duality of the profound and the bright," the body is considered to be like smoke,
| |
| − | I 276 YOGA OF THE GUHYASAMAJATANTRA
| |
| − | becausc it is not genuine. Moreover, what is the manifestation ? "Bright like a cloudless sky" means a cloudless sky that manifests with special brilliance.
| |
| − | The above shows the difference between the 'Arya' and the •Buddhajfianap.ida' schools of the Guhyasamaja. The 'Arya' tradition understands the mystic signs to be related to sequential dissolution of the elements, and takes the fourth sign 'shining like a lamp, to stand for three light stages. The other tradition explains the signs as resulting from contemplation of the bindu, does not relate them to the elements, and does not subdivide the sign 'shining like a lamp'.
| |
| − | A remarkable ability to describe the praxis is found in Arya-deva's CatySmclapaka-pradipa (quoted in Tson-kha-pa's Shags rim chen mo, f. 456b-4), where we read a most lucid statement of the sequence:
| |
| − | I spyod bsdus las / /de nas skye ba gcig nas gcig tu goms pas bdag med pahi chos la bslabs pas rnam par dag pahi sbyor ba khon du chud nas rah b fin gyi snah ba dah gcig tu hdre bar bya stc rim pa hdts don dam pahi bden pa la dmigs par byaho / dehi rim pa hdi yin te phuh po la sogs pa ni khams phra ba la giug go / khams phra ba ni yah sems la giug go / sems ni yah sems pa la giug go / sems pa ni yah ma rig pa la giug ste dc ltar spyad nas gflid log par byed do / de la dus hdir ni scms dah sems pa ma rig pa la rab tu fugs pahi skad cig la dran pa brjod paho / phyis ni brjod pa yah mcd pahi ye ses kyi ho bo ftid ni hod gsal baho / yah grol ba na rluh gi rah biin rfted de gan gi tshe rmi lam gian dag hbyuh ba na ji srid du rnam par Scs pa mi gYo ba de srid du gftid log nas hod gsal ba la blta ste / de ni so sor rah g is rig pa lus dah hag dah bral balii don dam pahi bden pa nan gi mnon par by ah chub pa ies byaho / ies gsuns tc...
| |
| − | Then, by meditative repetition from one life to the next, and by training in the self-less natures, he comcs to fully understand the right praxis: how to mix together with the Light of intrinsic nature; how to visualize the Supreme Truth (paramartha-satya) by this sequence. The sequence of it, is as follows : The personality aggregates (skandha) and so on, should be merged into the subtle clement (*sOkfma-dhdtu) (i.e. wind); the subtle element, in turn,
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 277
| |
| − | merged into consciousness (citta); consciousness, in turn, merged into mentals (caitta); mentals, in turn, merged into nescience (avidyS); and so practising he creates deep sleep (sufupti). Now, in this life, he expresses the truth at the instant when citta and caitta are absorbed in avidyi. At the next instant there is the Clear Light with the intrinsic nature of the inexpressible gnosis. Even when it is released, he has attained the intrinsic nature of wind; and at whatever time other dreams occur, then as long as his perception (vijnana) is immobile (acala) i.e. one-pointed, in samadhi, the deep sleep (sufupti) (is also present) and he sees the Clear Light. That introspection is called 'inner revelation of the Supreme Truth that is free from Body and Speech'.
| |
| − | The meaning of this remarkable passage is exposed in Tsori-kha-pa's commentary on the 'Six Laws of Naro-pa' (PTT, Vol. 161, pp. 7-8 and p. 12). Here we learn a distinction between the Clear Light of the waking state (jagrat-prabhasvara) and the Clear Light of deep sleep (sufiipti-prabhasvara). The waking state Clear Light is also distinguished as subjective (vifayin), the Jnana-Dharmakaya, and the objective (vifaya), the unconstructed (asamskrta) Dharmakaya. The subjective type I understand by former terminology as 'Clear Light of True Mind' or Symbolic Clear Light of three gnoses or Jftana lights, namely, Light, Spread of Light, and Culmination of Light, referred to by Aryadeva as, respectively, citta, caitta, and avidya). The objective type is the Clear Light of the Absolute Entity. The Clear Light of deep sleep is similarly distinguished into the subjective deep sleep which is heavy [hthugpo) or light (srab mo), 'lost' (iiams) (to memory) or 'comprehended' (rtogs pa), and the objective 'ground' (g';i) Clear Light of death. In the waking state category is the 'son Clear Light' contemplated with praxis of 'bliss-void' (sukha-i unya) (bde ston sbyoryin bsgoms pahi buhi hod gsal) which is the Clear Light of the path. In the deep sleep category is the 'mother Clear Light' which is the 'ground' Clear Light of death (giihi hchi bahi hod gsal ni mahi hod gsal). As I understand this yoga praxis, the intention is to make the 'son' Clear Light break through to subjective waking state, and to make the 'mother' Clear Light break through to subjective deep sleep (sufupti) as a samadhi. Then the yogin should
| |
| − | I 278
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | be capablc of mixing the 'mother" and 'son' Clear Lights (hod gsal ma bu ghis bsre /hub pa). All the preceding appears to be intended in Aryadcva's passage.
| |
| − | Further details of the process are sketched in C. C. Chang's Teachings of Tibetan Toga, pp. 94-104. A fuller treatment is found in Tson-kha-pa's Mthah gcod on chaptcr seven FIT, Vol. 156, p. 45 )and in his Don gsal ba on the Guhyasamaja PTT Vol. 160, pp. 146 and 147 . This exposition by Tson-kha-pa, of the dharana-aiiga is based on the Samdhindkarana and Ptadi-poddyotana on Chapter VII. the Vajramala and its commentary by Alamkakalasa, and Aryadeva's Caryumelabaka-pradipa. Previously, under nidana verse 4, a passage was quoted from Nagarjuna's Pindikrla-sddhana 43-44A , which in fact stems from the Vajramala. The theory is to draw the 5 5 =25 entities into the Clear Light as the paramartha-mandala. There are five each of skandhas, dhalus, indriyas, vifayas, and jhanas. The first group to dissolve is of course the one with earth clement (dhatu) since this gives rise to the first sign, a mirage. With dissolution of the earth element, the entire body is desiccated (i.e. thirsts for water). Individual explanations are given for dissolution of the form-skandha (rupa-skandha), mirror-like knowledge, eyeorgan (indriya), form-object (vifaya).
| |
| − | The second group includes the element of water, the dissolution of which, yielding the sign of smoke, involves the drying tip in one's body of spittle, perspiration, urine, menstrual blood, semen, and so on. Besides, the skandha of feeling, equalityknowledge, ear organ, and sense object of sound, are dissolved.
| |
| − | The third group includes the element of fire, the dissolution of which, yielding the sign of fire-flies, involves loss of ability to eat, drink, and digest. Besides, the skandha of ideas, discriminative knowledge, sense of smell, and odors, are dissolved.
| |
| − | The fourth group includes the clement of wind, the dissolution of which, yielding the sign of a changeable lamp, involves the transfer from their individual places of the ten winds, the prdna, etc. Besides, the skandha of motivations, the procedure-of-duty knowledge, organ of taste, and tastes, arc dissolved.
| |
| − | Also, as Tson-kha-pa points out, at the time of dissolution of each group, the deities of the corresponding Tathagata family are drawn into the Clear Light together with the other members of the group. Thus, the 'Fury Kings' (niddna verse 17) and
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 279
| |
| − | other members of the family (nidana verse 18) are sequentially so drawn into the Clear Light of Death. In the case of the first group, Vairocana's family; sccond group, Ratnasambhava's family; third group, Amitabha's family; fourth group, Amogha-siddhi's family.
| |
| − | Finally, there is the dissolution indicated by that passage of the Pindikrta-sadhana, i.e. of the upper and lower Fury Kings, of the twice-eighty prakrtis, and of Aksobhya's family; whereupon 'perception' (vijnana) passes "to the Clear Light, also called 'universal void with nirvana' and 'Dharmakaya'."
| |
| − | IITAH tatakaryam prakurvita prakrtyabhasabhedaviI / karmakayam parilyajya vajradehatvam apnuyat //26// Then, knowing the differences of the prakrtis and the Lights, one should engage in the carya, (namely), abandoning the body of works (karmakaya), he would obtain the diamond body (vajradeha).
| |
| − | Mchan-. Knowing the differences of the eighty prakrtis and the three Lights ( = three gnoses), the time has come for one to engage in the carya ('praxis') part of the Stages of Completion. He takes recourse to contemplation of the profound means of piercing the centers in the body. Then he takes recourse to experiencing the generation of the voids by the dissolution sequence of the winds. Thus he has certainty in the methods of arousing the three Lights and the (eighty) vikalpa-s. However, the verse takes for granted that one has achieved the Lights of'arcane mind' (cittaviveka . then alludes to the subsequent 1 ) carya for the aim of accomplishing the Illusory Body (;maya-deha), as well as to the (2) carya for the aim of Saik/a-yuganaddha after attaining the characteristics of the Illusory Body; but the verse does not allude to the (3) third carya for the purpose of afaikfa-yuganaddha after attaining the iaikfa-yuganaddha. (1) Thus the sadhaka engaged in the carya, abandoning the 'maturation' (vipaka) body propelled by former deeds (karma), obtains the illusory body callcd 'diamond body'. (2) Having obtained that, he attains the Saikfa-yuganaddha, wherein the 'diamond body' is uninterruptedly affiliated (rigs hdra rgyun mi hchad par rdo rje sku). This illusory body is a topic ofthe third krama of the Paiicakrama called Svddhif(hana-krama.
| |
| − | The Pradipoddyotana on Chapter VI (Mchan hgrel, p. 53) quotes the Vajrahrdayalamkara-tantra
| |
| − | I 280
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | evam samadhiyuktena nirvikalpena mantrinah / kalavadhirri parityajya priipyate 'nuttaram padam jj When one thus abandons the limitation of time by nondiscursiveness joined to the samadhi of a mantrin, he attains the incomparable rank.
| |
| − | Here the expression 'limitation of time' (kalavadhi) seems to refer to the 'maturation body'.
| |
| − | About that 'non-discursiveness', there is the important verse 3 in Chapter II of the Guhyasamajatantra-.
| |
| − | abhave bhavanabhavo bhavana naiva bhavana / iti bhavo na bhdvah syad bhavana nnpalabhyate // When there is an absence, there is no contemplation (because there is nothing to contemplate). (But also,) a contemplation is not a contemplation (of reality). That being so, whether it be a presence (for contemplation) or an absence (for no contemplation), the contemplation is not perceptively reached.
| |
| − | From the various interpretations in the Pradipoddyotana (Mchan figrel, pp. 31 and 32), we present here the 'pregnant sense':
| |
| − | When there is an absence (because of dissolution in the central channel), there is no contemplation. The contemplation (of the impure illusory body = samvrti-satya) is not a contemplation (of the Clear Light). That being so, whether it be a presence (the illusory bod) ) or an absence (disappearance in the central channel), the contemplation (of the two truths, samvrti and paramartha) is not perceptively reached (in cither case).
| |
| − | Tson-kha-pa quotes the above nidana verse 26 in his Panca-krama commentary. Vol. 159, p. 51-5, to emphasize that this carya is indispensable for becoming a Buddha in this present life. If there is this aim, one must apply himself to the caryd of the two dhyanas called 'contraction' (pindagraha) and 'expansion (anubheda), set forth in Paiicakrama, Abhisambodhi-k., IV,25-27: prSplopadeSakah Si/yo dvidha yoga athabhyaset / pitfdagrahakramenaiva tatha caivanubhedatah //25// Sirasah pad a to vapi ydvad dhrdayam agatah / bhutakofirji viicd yogi pindagriiha iti smrtah j j 26 / sthdvaram jahgamam caiva purvarn krtva prabhasvaram paicat kurydt tathatmanam anubhtdakramo hy arum // 27
| |
| − | The disciple who has secured the precepts then applies
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 281
| |
| − | himself unremittingly toyoga of two sorts : by the sequence of 'contraction' as well as by 'expansion'.
| |
| − | Drawing (the winds) from head down, and from feet up, into the heart, the yogi enters bhUtakoli (the true limit): this is callcd 'contraction'.
| |
| − | Having first rendered the stationary and the moving life into the Clear Light, he then renders that into himself: this is the stage of 'expansion'.
| |
| − | Again, Tsori-kha-pa's Paiicakrama commentary, Vol. 159, p. 52-1 and p. 53-5, explains that those arc comparable to the (Mother Tantra terminology) 'yogas of transfer (hpho ba = S. samkranti) and entrance to the city (gron Iijug, S. purauatdra)'. Hence the praxis proceeds along two lines : the first involves the manipulation of winds to separate the five basic winds from the five secondary winds; the second involves a separation of 'mind-based perception' (manovijhana) from the five outersense based perceptions. Thus, the separation of the 'intrinsic body' from the 'body of maturation' has the aspects of wind and mind, aimed at separating the subtle from the coarse, to yield the body formed of 'wind and mind only'.
| |
| − | Pahcakrama, Svadhisthana-krama, III, 19 :
| |
| − | tad cva vdyusamyuktam vijiidnatritayarft pttnah / jay ate yogina mOrtir mdyddchas tad ucyate //
| |
| − | Precisely that vijfiana-triad joined to the winds then arises as a body by a yogin. That is called 'illusory body'.
| |
| − | Pahcakrama, 3rd krama, 23 : darpanapiatibimbena mdyadeliai/i ca lakfayct / varnan ittdrayudhenaiva vySpitvam tidakenduna // One characterizes the Illusory Body by the image in a mirror, the colors by a rainbow, the spread by the moon in the waters (Cf. Sri Laksmi's commentary, p. 35-3: the rainbow body means having the five colors).
| |
| − | The Vajrajhanasamuccaya contains twelve similes of illusion concerning that body:—(1) phantom (sgyu ma), (2) moon in the waters (chu zla), (3) shade (migyor), (4) mirage (smig rgyu), (5) dream (rmi lam), (6) echo (brag cha), (7) cloud (dri zahi groii khyer), (8) hallucination (mig hphrul), (9) rainbow (hjah tshon), (10) lightning (glog), (11) water bubble (chuhi chu bur), (12) image in a mirror (me lot) gi gzugs brhan). Tsori-kha-pa's commentary on that Tantra, Vol. 160, p. 160-4, 5, is in this
| |
| − | I 282
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | ease apparently based on the CarySmelapaka-pradipa : I. It is like a phantom (illusory man) because, although it has a full complement of main and secondary limbs when generated as the body of Vajradhara from wind and mind-only, it is nothing but wind and mind-only. 2. It is like the moon in the waters wherever it is spread. 3. It is like a shade, i.e. the shadow body of a man, because it lacks flesh, bone, and so on. 4. It is like a
| |
| − | mirage, because it shifts by the instant. 5. It is like a dream body because, as a body accomplished from wind and mind-only, it is (similar to) a body in a dream which is imputed distinctions that differ from what it properly is. 6. It is like an echo, because, although it belongs to the same stream of consciousness as the 'maturation body' iiipaka-kaya). it appears elsewhere. 7. It is like a cloud, bccause that body possesses
| |
| − | the mandala of residence (eidhara) and of residents {(idhey a). 8. It is like a hallucination, bccause being single it appears multiple. 9. It is like a rainbow, or Tndra's bow', since that body appears with five colors that arc unimpeded and unmixed. 10. It is like the lightning bursting from the cloud, from its location within the personality aggregates of the maturation body. II. It is like a water bubble in very clear water when it suddenly emerges from the realm of the void. 12. It is like the image of Vajradhara in a mirror, bccause of simultaneous completion of all the major and minor limbs.
| |
| − | One ofthe problems ofthe commentarial tradition is to relate the theory of the two dhyanas known from the Pahcakrama back to the basic Guhyasamajatantra. Tsori-kha-pa. Paheakrama commentary, Vol. 159, p. 57-1, ff.. points out that regarding the contemplation (or cultivation) of the two dhyanas by way of the illusory body (sgyu lus pas bsam gtan ghis sgom pa la), the Mar-pa school docs not explain it in terms of piling up the three sattvas ofthe three vajras. Tsori-kha-pa goes on to highly approve the precept handed down from Hgos (hgos lugs , that the earyS of both dhyanas is indicated in Guhyasamajalantra, chapter eleven, verses 40-44 (with emendations):
| |
| − | buddhamandalamadhyastham kaye vairocanam nvaset 1 Omkaram hrdaye dhyatra mantrarijiianam bhavaytt nirodhavajragatam citte yada tasya prajayate sa bhavec cinldmanih Sriman sarvabuddhagrasadhakah buddhamandalamadhyastham vajrakfobhyam prabhavayet
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 283
| |
| − | Humkiiram hrdaye dhyiitv/l cittam bindugalam nyaset / huddhamandalamadhyastham amildbliam prabhavayet // Ahk&ram hrdaye dhycVva vajram bindugalam nyaset // idam tat samaydgrdgiyani trivajriibhedyabhavanam / nirodhasamayajhdnam buddhasiddhim samavahel / / HP should place in (his own) body the Vairocana abiding in the middle of the Buddha-mandala. Having meditated on the Om in his heart, hd should contemplate the vijhana in the mantra.
| |
| − | At the time lie engenders the state of cessation-vajra in his cilia, lie bccomcs the 'wishing gem', 'glorious one', best sddhaka of all the Buddhas.
| |
| − | He should contemplate a diamond Aksobhya in the middle of the Buddlia-mandala. Hav ing meditated on the Hum in his heart, lis should place the cilia iu the form of a bindu. He should contemplate Amitabha stationed in the middle of the Buddha-mandala. Having meditated on the Ah in his heart, he should place the vajra in the form of a bindu.
| |
| − | This, the chief of best pledges, the contemplation of the inseparable three vajras (of one's own body, speech, and mind), the knowledge of the cessation-pledge, brings the success of the Buddhas.
| |
| − | Tson-kha-pa also mentions that some persons claimed that the above verses portray the dhyana of'contraction' while the subsequent Guhyasamaja verses (XI, 45-47) portray the 'expansion'. Tson-kha-pa denies this theory and states that both dhyanas are portrayed in the above verses, and that the following verses 45-47 simply expand on the same topic.
| |
| − | In preparation for this carya, according to the indication of Mkhas grub rje's Fundamentals of the Buddhist Tantras, the candidate is conferred the'Prajfia-jnana Initiation'. This is the initiation concerned with the cakras or bhagas. These bhagas become the centers of associating four voids (the four lights) with four ecstasies. Abhayakaraguptapada's I 'tiadesamahjari-nama (PTT, Vol. 87, p. 82) associates the lights with ecstasies as follows : Light (aloka) with ecstasy (ananda); Spread-of-Light (alokabhasa) with high ccstasy (paramananda); Culmination-of-Light (aloko-palabdhi) with extraordinary ecstasy (viramananda); Clear Light (prabhasvara) with consubstantial ccstasy (sahajananda). The
| |
| − | I 28
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | same identification is made in the MahamudratUaka-tantra, Chapter Five, according to quotation in Snags rim, f. 408a-5. Tsori-kha-pa's Paficakrama commentary "Gsal bahi sgron me" (PTT, Vol. 159, p. 2, 3, discusses this association of voids ( = lights) with ecstasies (ananda), and ibid, p. 2-4, citcs the Vajra-mdld for the direct order [rjes lugs hbyun) and reverse order (lugs Idog rim pa) of the four ecstasies. In the direct order Snanda starts at the Mahasukha-cakra of the head, down to the Sambhoga-cakra of the throat, where starts paramananda; that down to the Dharma-cakra of the heart, where starts viramd-nanda; that down to the jXirmana-cakra of the navel, where starts sahajdnanda (continuing down to the 'tip of the thunderbolt gem', already identified as the root of the penis, according to the Prajfia-jnana initiation as portrayed in Mkhas grub rje's-work). In the reverse order, there is ananda up to the Nirmana cakra; paramananda up to the Dharma-cakra; viramananda up to the Sambhoga-cakra; and sahajdnanda up to the Mahasukha-cakra. Again, according to Mkhas grub rje's initiation section, this reverse order is prepared for by the Fourth Initiation.
| |
| − | F. Hrdayavajray of id (The Diamond Ladies
| |
| − | of the Heart)
| |
| − | In terms of six-membered yoga this is 5. anusmrti ('recollection') and in the Pahcakrama system, it is Abhisambodhi-krama, the fourth. Besides, according to the Pradipoddyotana it is included in yuganaddha, and therefore is the initial 'gaiksa-yuga-naddha' ('the pair-united where there is learning'). It is the ability to come forth from the Clear Light (equivalent to going through the portals of death) as a yogin in command of the situation.
| |
| − | When the Illusory Body has been purified in the Clear Light and emerges to pass in reverse order through the three lights, it is treated by the simile of a fish, in Pahcakrama, 4th krama (Abhisambodhi), verse 31:
| |
| − | yathd nadijaldt svacchin mina utpatilo drutam / sarvaiunydt tathd svacchdn mdydjalam udiryate 11 Like a fish quickly springing up from a clcar stream, so the net of illusion emerges from the clear universal void. For this phase there is the Fourth Initiation (there is no further one), which the Guhyasamdjatantra, Chapter XVIII, describes
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 285
| |
| − | as just like the Prajfift-jftana initiation. This is bccause here the yogin experiences the reverse order of the very same combination of voids with ecstasies.
| |
| − | The activities and symbolism arc centered about the heart. Three nidana verses are devoted to this : HR, the place of aim and creativity; DA, the yield or accomplishment; YA, the afterrealization. Both the diamond (vajra) and the lady (jofit) symbolism arc associated with the heart in Indrabhuti's Jhina-siddhi: hrdayam jftanam tad eva vajrayosit ('theDiamond Lady is just that heart gnosis'). The diamond (or thundcbolt) has two aspects according to Guhyasamaja, Chap. XVIII, 39 (with considerable emendation suggested by Nagarjuna's commentary, PTT, Vol. 60, p. 7-5, which mentions the two syllables 'Va' and 'Jra'), that is, a destructive aspect of VA and a holding or positive aspect of JRA,
| |
| − | paiicahcliS ca velili vajram ity abhidhiyate / jrakiro dhrgili khyato vijhanam vajradhrtimanah //
| |
| − | 'Vajra' is defined as 'Va', namely the five prongs, and as 'Jra', explained as holding. 'Vijftana' is the mind which holds the vajra.
| |
| − | The lady also has two aspects, YO, the automatic union taking place through 'recollection'; and SID, the othcrworldlincss of the act.
| |
| − | The first or destructive meaning of vajra is that found in
| |
| − | Alamkakalasa's commentary on the Sri-Vajramali (PTT, Vol. 61, p. 182-4), while expounding the 'unshared sense' of the Tantra: "So as to explain the word 'vajra', it is said 'The vajra and also the vikalpas,' because it destroys the set of natures, (prakrti ) amounting to one-hundred-sixty ( twice 80 vikalpas)" (rdo rjehi sgra bsad pahi phyir / rdo rjc de yah rnam rtog
| |
| − | rnams ics gsuns te rah biin gyi tshogs brgya drugcu po rnams bcom pa nid kyi phyir ro). I'son-kha-pa's Rdor bzlas (Lhasa Collected Works, Cha, f. 24b-4, 5, 6)starts with the first meaning and then passes to the second or positive meaning of vajra : "When the 'wind-mind' dissolves there untying the knot of the heart nidi, it is the sublime place with cessation of the 160 ( — twice 80) vikalpas. Because it is not perturbed by discursive thought (vikalpa), it is explained as field of the (Buddha) Aksobhya (the imperturbable)'; therefore, one may also understand it as the narrow space laid in the heart of Aksobhya. That
| |
| − | I 286
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | essential place is also callcd SukhavatI, since it is the supreme placc for generating great ecstasy' mahdsukha). The bodhi-citta (there), through cessation of death, is the Buddha) Amita-yus; and because the infinite light of prajiid arises therefrom, it is also called 'field of Amitabha sniri gahi rtsa mdud
| |
| − | grol bahi gnas der rluh sems thim pa ni rnam rtog brgya rtsa dan brgya cu for drug cu] hgog pahi gnas dam pa yin pas /
| |
| − | rnam rtog gis mi bskyod pas mi bskyod pahi f.\n du bsad de mi bskyod pa thug kar hgod pahi dog pahan des ses par byaho / gnad de bde ba can gyi iii\ duhaii brjod dc bde ba chen po skye balji gnas kyi mchog dan / byan chub kyi sems ni hchi ba hgog pas tshe dpag mcd yin la / de las byun bahi ses rab kyi hod inthah yas pahi phyir ro hod dpag mcd kyi f.in duhan
| |
| − | gsuris so I ). The positive meaning of vajra is involved in the frequent discussions of the Jflanapada school about the 'inviolable drop' (*akfata-bindu; T. mi iigs pahi Ihig le) of the heart, for example, in Vitapada's commentary on the Muktitilaka (PTT, Vol. 65, p. 135-2), where the form of the 'inviolable drop* in the heart is said to be, for example, like a grain of mustard seed; and to be the non-prapaiica of any dharma chos thams cad kyi ma spros pa). Vitapada also mentions in the same place a theory about the three kinds of bindu that thev are identified with the three kinds of masters acatya), the 'causal master' (*hetu-acarya), the 'conditional master' (*pratyaya-dcarya), and 'co-natal master' (* sahaja-acarya); and that the 'inviolable drop' is the'co-natal master'. (Vitapada's passage is given in full and explained in A. Wayman, The Buddhist Tantras, pp. 49-50).
| |
| − | The 'recollection' (anusmrti) takes place through the goddess (yofit) or 'perfection of insight' (prajha-paramitd ,. The Guhya-samdjatantra, Chapter VII, treats this 'recollection' with various examples. Perhaps the most important illustration involves verse 34 (translated in Pradipoddyotana and Mchan hgrel context): tatra katham prajhaparamitdsamaydnusmrtibhavana prakrtiprabhasvardh sarve anutpannd nirairaiah j na bodhir ndbhisamayo na dhdtuh na ca sambhaiah //
| |
| − | And what is the contemplation with recollection of the Perfection-of-Insight pledge >
| |
| − | All those with (entrance into, praveSa) the [[Clear Light]] and its (accompanying) prakrtis (numbering 160 by day and night), arc {{Wiki|unborn}} (bccausc the [[body]] taken is [[illusory]])
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 287
| |
| − | and without flux (because not mere [[appearance]], nirdbhi^ satvdt) when there is no (i.e. no [[attention]] to) [[enlightenment]], no [[understanding]], no [[realm]] (i.e. receptacle, ddhira), and no [[emergence]] (of [[phenomenal]] [[abodes]]).
| |
| − | The [[Pradipoddyotana]] at this point cites the Vajrofntfatantra (translated here with help of [[Mchan]] hgrel, p. 60-2):
| |
| − | / mrtyuna *lu avikalpena prajhdpdramiti nayi / I [[prajhaparamita]] jatih prajhilparamild smrtih // I prajhaparamild bodhih [[prajhaparamita]] laya / I [[prajhaparamita]] muktili sarvdldparipuraki 11
| |
| − | The [[Perfection]] of [[Insight]] has the method (=» the means, [[upaya]]) by [[reason]] of non-discursive [[death]] ( — the [[Clear Light]] of [[Death]]). The [[Perfection]] of [[Insight]] has the [[birth]] ( = the [[Illusory Body]] [[emerging]] from the [[Clear Light]]) and the [[recollection]] ([[smrti]]^ anusmrti-ahga; for becoming a [[Buddha]] in the [[Intermediate State]]). The [[Perfection]] of [[Insight]] has the [[enlightenment]] ( = [[yuganaddha]]) and the merger (with the [[Clear Light]]). The [[Perfection]] of [[Insight]] has the [[liberation]] (from the [[two hindrances]], of [[defilement]] and the knowable). (For those [[reasons]]) it fulfills all [[Wikipedia:Hope|hopes]].
| |
| − | IIHRjl hrdi krtvdrthacarydm vai laukikim sa tathagatalf / nirmaya samvrlam kayam kamainS cared yathayatham //27// The [[worldling]] praxis of aim having been formed in the [[heart]], he the [[Tathagata]], creating a [[Wikipedia:Convention (norm)|conventional]] [[body]], practises [[desires]] exactly as he cares.
| |
| − | [[Mchan]]: The praxis of aim on behalf of [[worldly]] [[beings]] having been posited in the [[heart]] of the sadhaka—the [[Tathagata]], namely [[Vairocana]], etc., [[transforming]] himself in [[appearance]], i.e. creating a [[Wikipedia:Convention (norm)|conventional]] [[body]], practises in [[desire]] fields ( = the [[five sense objects]]) exactly in [[Tathagata]] correspondence (i.e. Vairo-cana in [[forms]], etc.). The verse shows the engagement in the time of praxis.
| |
| − | PrakaSika on Hr: 'Creating a [[Wikipedia:Convention (norm)|conventional]] [[body]]' means [[emanating]] the mandala-cakra with the [[nature]] of [[Tathagatas]], [[goddesses]], [[Bodhisattvas]], and krodhas.
| |
| − | [[Bu-ston]] (BSad sbyar, Vol. Ta, f. 57a-b) on Hr cites [[Aryadeva]]: "The one dwelling in the circle of yo?its, with a single [[mudra]], or with [[four mudras]], should recollect the [[Svadhisthana]]. Even after the [[yogin]] has dwelt on the level of [[highest bliss]], he should
| |
| − | I 288
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | always enjoy [[pleasant]] [[forms]], {{Wiki|sounds}}, {{Wiki|odors}}, {{Wiki|tastes}}, and tangibles" (/ [[phyag rgya]] gcig daii [[Idan]] paham // van na [[phyag rgya]] bii dan ldan / /[[btsun]] mol.ii hkhor na biugs pas kyan / / [[bdag]] [[byin]] [[brlab]] pa [[rjes dran]] bya / I [[gzugs]] dari [[sgra]] dan de biin dri / /ro dan [[reg bya]] sdug pa [[rnams]] /[[bde mchog]] go hphari [[gnas]] nas
| |
| − | kyan / / [[rnal hbyor pa]] vis rtag tu myan I ies so !).
| |
| − | ' Concerning those four mudrds, i.e. the four [[goddesses]], [[Locana]], etc., they arc referred to as 'his enjoyments' in Guhyasamija-tantra, Chap. XVIII, p. 157 :
| |
| − | tasya bhogdS catur j hey [[ah]] siadhifthanadibhis [[tatha]] / virdndm ekaiaktranam ekaikam murdhni sccanam // His four enjoyments are to be known by means of the
| |
| − | [[Svadhisthana]], etc. Accordingly there is the anointment one-by-onc on the head(s) of the one-faced heroes.
| |
| − | In partial explanation of the passage just cited, [[Nagarjuna's]] AflddaSa-pafala-vistara-vyakhyd (PTT, Vol. 60, p. 10-2) states: " 'His four enjoyments' are the four [[goddesses]], [[Locana]] etc." (Ions [[spyod]] [[bzi]] ni spvan [[la sogs pa]] [[bzi]] [[ste]]). Furthermore, we
| |
| − | read in [[Guhyasamajatantra]], Chap, XVIII, p. 166 (translation aided by [[Nagarjuna's]] [[vyakhya]], p. 16-4-6):
| |
| − | vidyarajhiti vikhyata caturbhoga mahardhika / sarvakameti vijiieya vajradhipatayas [[tatha]] //
| |
| − | When the four enjoyments (= four [[goddesses]], [[Locana]], etc.) have the great [[magical powers]] (= five [[Tathagatas]]), they are callcd'Queen of [[Vidya]]' ( = [[Rupavajra]], etc.). In the same circumstances, the [[Diamond]] [[Lords]] ( = the [[Bodhisattvas]]) are known as 'All [[desire]]' (<= Yamantaka, etc.).
| |
| − | The mandala which the Prakaiika refers to has an alternate form according to Tson-kha-pa's Pahcakrama commentary (PTT, Vol. 159, p. 74-5 to 75-1) called a 'gana-cakra' (tshogs kyi dkyil fokhor). In its middle is the vogin skilled in the praxis. The
| |
| − | first series is the four yosits which he placcs in the sequence of E, S, W, N, namely Bde mchog sgyu ma, E-ma-ho bde ba,
| |
| − | Sgron ma, and SaSi. Those arc consorts (sahacari, 'wives') (lhan cig spyod pahi bud med), presumably to be identified with the four goddesses, Locana, etc. Other sets of four goddesses, totalling sixteen, arc disposed in outer circles and callcd 'female attendants' (anucarr, T. rjes su spyod pahi bud med). The
| |
| − | names of those deities belong to Mother Tantra rather than
| |
| − | Guhyasamaja tradition.
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 289
| |
| − | Furthermore, the phrase 'creating a conventional body* can be illustrated in the case of Sakyamuni with tantric reinter-prelation (sec the theory of the 'Way' ornament in the introductory treatment of 'The seven ornaments and subdivisions'). The Pradipoddyotana (Mchan hgrel, p. 12-5 to 13-1) has this passage:
| |
| − | I uktam evaitad bhagavata / asadharanaguhyamahayoga-tantre / athaparam sarvajilaparivarasaijipatti(rp) prava-ksyami / tadvatha suddhodanamaharajomafijusrl bhavati/ mahamayadevi lokesvaro bhavati / yasodhara sridcvl rahulo vajrasattvah saradvatiputrah sarvanivaranavi?-kambhi bhavati / aryanandah sthaviras samantabhadro bhavati / devadattas sthaviro devendras srisakvamunis sainyaksambuddho mahavairocano bhavati I anena nyayena sarigitikara iti ' parsad iti adikarmikasattva-vataranaya buddhanatako 'yam pradarsitah / This was said by the Lord in the 'unshared' Guhyamaha-yogatantra [possibly the Yoga-tantra catalogued as the Vajrafekhara-mahaguhyayogatantra]: "Xow I shall also reveal the perfection of the retinue of omniscience, as follows: Manjusrl became the great king Suddhodana. Lokesvara became the queen Mahamaya. Srldcvi became Yaso-dhara; Vajrasattva, Rahula; Sarvanivaranaviskambhin, Saripntra; Samantabhadra became the 'elder' Aryananda. Devendra (i.e. Indra) became the 'elder' Devadatta, and Mahavairocana, the Perfected Buddha Srl-§akya-muni". According to that interpretation, what is called the 'compiler' and what is callcd the 'retinue' is revealed as this drama of the Buddha for introducing the beginner sentient beings (into the Doctrine).
| |
| − | 11 DA/1 dadati prarthitain sarvam cinlamanir iuaparam / ha(ha (S) cahrtya kurute buddhSnSm api saippadam //28// Like the best wish-granting jewel, hatha grants everything desired, and seizing (by force) enacts even the success of the Buddhas.
| |
| − | Mchan : 'Grants everything desired'means :—grants all mundane siddhis. 'And even the success of the Buddhas' means :— even grants the supramundanc siddhi, which is Buddhahood. Mchan hgrel, Vol. 158, p. 144-5 : the wish-granting jewel' (cintimam) grants youth, health, and happiness.
| |
| − | I 290
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | The term ha/ha (fierce yoga) occurs in the GuhyasamSja-tantra, Chap. XVIII, verse 162:
| |
| − | darSanam tu krte 'py evam sadhakasya na j/tyate i yada na sidhyate boithir hathayogena sadhayel '/ When one has performed that way and still the sadhaka's vision does not occur, nor is bodhi achieved, then by hafhr-yoga it is achieved.
| |
| − | According to Nagarjuna's AUddaSa-patala-vistara-vyakhyd PTT,. Vol. 60, p. 15-4, 5 and p. 16-1. 2\ this involves a fiercer practice with success in fewer days. Explaining the 'six months' ummasa) of verse 161, he says (p. 16-1-5) "If it is not achieved in six months, two months, one. or a half month, then one should try to achieve it in seven days" (gati gi tshe zla ba dntg dan zla ba gnis dan gcig dan zla ba phved kyis hgrub par mi hgyur ni / dehi tshe fag bdun gyis bsgrub pa brtsam par bya stc The
| |
| − | comments show that if success is not reached through the usual procedure of the three sattvas (samaya-saltvn. jhSna-sattva, and samadhi-sattva) in 'six months", then one applies the procedure through the jiiSna'Sattva with evocation of the kradha deity Sum-bharaja for success in 'seven days'. The explanation of hathayoga in Naropa's SekoddeSatika, p. 45 involves drawing the prana into the 'middle vein' (hathena pranam madhyamayam vahayitva).
| |
| − | The general procedure of obtaining siddhis is through the 'burnt offering', as in the Guhyasamajatantra, XVI, p. 117 Mchan hgrel, p. 139-2):
| |
| − | homam kurvita mantrajhah sanasiddhiphalarthinah ! vinm utramdmsatailadyair ahutim pratipadayet
| |
| − | The knower of mantras desiring as fruit all ("mundane and supramundane) siddhis, should perform a burnt offering (homa). He should accomplish the evocation by an inner burnt offering, to wit:—) excrement, urine, flesh, oil, and so forth.
| |
| − | Pradipoddyotana and Mchan hgrel (Vol. 158, p. 141-5): (The offerings of) 'excrement and urine' mean the five ambrosias (amrta); (of) 'flesh' mean the five kinds. (Ibid., p. 142-1): 'Great flesh' means the five kinds of lamps. (Ibid., p. 142-1): 'AH siddhis' means of mundane ones, the minor ones of Sdntika, etc., and the eight great ones of ri-lu, etc., called mahisamaya (Guhyasamaja, XVI, p. 117, line 17). The reference to 'five
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 291
| |
| − | ambrosias' is based on a passage in the Mahamudratilaka, cited in my essay, "Totcmic beliefs in the Buddhist Tantras," p. 91: "Ratnasambhava is blood, Amitabha is semen; Amoghasiddhi is human flesh, Aksobhya is urine; Vairocana is excrement. These arc the five best ambrosias." For the five kinds of flesh, Dharmakirti's commentary on the Hevajra-tantra callcd Spyan hbyed (PTT, Vol. 54, p. 135-3) contains the Sanskrit words in Tibetan transcription : .Ya means human flesh (nara); Ga means ox flesh (gaura); Ha means elephant flesh (hasli); final Sva means horse flesh (asva); initial Sva means dog flesh (Ivan).
| |
| − | The list 'appeasing' (Santika), etc. is the four previously described (nidana verse 15) as the jurisdictional activity ofthe four goddesses, Locana, etc.; and they yield inferior mundane siddhis. The great mundane siddhis arc eight in number, referred to as 'ri-lu' etc., where ri-lu '('little ball') is a contraction of ril-bu. The list of eight siddhis is somewhat explained in the
| |
| − | annotation to Mkhas grub rje's Fundamentals of the Buddhist Tantras. Here we need only list them : 1. "To walk in the sky" (khecara), 2. "To be swift of foot" (janghakari), 3. "To be invisible"
| |
| − | (antardhana), 4. "To shape into a little ball" (pindar upa, T. ril-bu), 5. "To remove, blindness" (T. mig sman), 6. "To have the elixir of youth" (rasana), 7. "To be invincible in
| |
| − | battle" (khadga\ 8. "To have dominion over the entities of the underworld" (patala).
| |
| − | The following passage of the Guhyasam&jatantra, XVI, p. 124 (Pradipoddyotana and Mchan hgrel, p. 146-4, ff.) differentiates between superior and inferior mundane siddhi: kayavakcittasamsiddha buddhar upadharaprabha / jambunadaprabhiikara hinasiddhisamdSritah 11 antardhanadisamsiddhau bhavet lajradharah prabhuh / yakfarajadisamsiddhau bhavet vidyadharah prabhuh 11 She ( = Vajradakini) who shines with a form like the (respective) Buddha is the (superior) occult success of body (grasping various forms), spcech (grasping various sounds), and mind (gaining as desired). They ( = mundane fairies, dakini) who glisten on the Jambu river are the resorts of inferior siddhi. The lord Vajradhara would be in the (superior )occult success of 'invisibility' (•=• united with the Vajradakini, a 'together-born female'). The lord Vidyadhara would be in the (inferior) occult success
| |
| − | I 292
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | of Yaksaraja, etc. ( = united with the mundane fairies, the 'field-born females' .
| |
| − | Besides the distinction of inferior and superior kinds among the mundane siddhis, these siddhis themselves contrast with the supramundane siddhi, as differentiated in the Guhyasamaja-tantra, XVI, p. 117 (Mchan hgrel, Vol. 15, p. 142-1 : antardhanam balam viryam vajrakarfanam uttamam siddhyate mandate sarvam kayavajravaco yatha
| |
| − | Everything is brought to success in the mandala, as from the word of the 'diamond of body' = Vairocana), namely: 'disappearance', 'strength', 'striving', and the 'ultimate diamond attraction'.
| |
| − | Mchan hgrel: 'Strength (bala)' means mastery of vidyadhara; 'striving (virya)' means the power of the five abhijhd-s; 'in the mandala' means initiation, guarding of vows, and contemplation of the path in the mandala-, 'diamond attraction' means attraction of things difficult to attract. Tiie last named can be compared with the supramundane siddhi of Guhyasamaja, XII, verse 37 ('Documents'): 'the supreme Buddha attraction' (buddhakarsanam uttamam). The five abhijha-s of this tradition were previously detailed under nidana verse 20.
| |
| − | Sec also Chaps. VI and XII ('Documents').
| |
| − | Finally, supramundane siddhi, here called 'supreme' can be given interpretive levels through Candrakirti's classifying terminology. Thus, Guhyasamajatantra, XIII, p. 62 (Praai-poddyotana in Derge Tanjur, Rgyud, Vol. Ha, f. 104a-4, fT.; Mchan hgrel, PTT, Vol. 158, p. 94-4, ff.):
| |
| − | mohasamayasambhuta vidyarajano vajrinah / napumsakapade siddhan dadanti siddhim uttamdm //
| |
| − | A. Translation with'invariant sense' (akfarartha):
| |
| − | The vidyarajas and diamond-possessors, arisen from the Delusion-Symbol (moha-samaya) confer the supreme siddhi upon the adepts (siddha) at the place of androgynes.
| |
| − | B. Translation with 'hinted meaning' (neyarlha):
| |
| − | The (krodhas) Usnisacakravartin, etc. (cf. nidana verse 17) and (Bodhisattvas) Ksitigarbha, etc. (cf. nidana verse 16) arisen from (the Buddha) Vairocana (as progenitor of the Moha family), confer Englightcnment upon the adepts at (their reciting) the three syllables Om, Ah, Hum (in the Clear Light and in yuganaddha).
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 293
| |
| − | C. Translation with 'evident meaning' (nUSrlha):
| |
| − | The 'men' and 'women' who have taken an 'aggregate of indulgence' (upadana-skandha) ( = a body), arisen from nescience (avidya), confer the extraordinary siddhi of mahamudra upon the adepts realizing at the Clear Light and at the Culmination-of-Light (having attained the Clear Light and yuganaddha).
| |
| − | I/TAII yadyad icchati yogendras lal tat kuryad anavrtah / asamahitayogena nityam cva samahitah //29// Whatever the powerful one of yoga wishes, just that he would do without hindrance; and by means of the yoga of 'after'-stability, is continually stabilized.
| |
| − | Mchan : The powerful one of yoga—the practitioner of the Satnpannakrama—whatever he may wish to practise of his own 'strand of desire' (kamaguna)—just that he would enjoy unhindered ; and by the yoga of such sporting in a 'strand of desire' in
| |
| − | the time of after-attainment—the 'after'-stability, he is continually stabilized in the sense of inseparable ecstasy-void. Guhyasamajalantra, XVIII, p. 156:
| |
| − | asamahitayogena nityam cva samahitah / sarvacittesu ya carya mantracarycti kathyatc 11
| |
| − | By the yoga of 'after-stability' one is ever stabilized. That practice in all thoughts is callcd 'practice of mantras'. Pahcakrama, 3rd krama, verse 36 (with emendations): yad yad indriyamargatvam ayas tat tat svabhSvatah / asamahitayogena sarvam buddhasamam vahet //
| |
| − | Whatever the sense basis and whatever its path (= sense objcct), precisely that approach in its own-being leads to all Buddha-equality by the yoga of 'after'-stability.
| |
| − | Sri Laksmi's Pahcakrama comm., Vol. 63, p. 50-5: "Among them, the samahita is the contemplation of as many as 38 samadhis starting from 'initial training' and going up to the division into the hundred lineages. Accordingly, the asamahita is the place in the intervals by means of'divine pride' (devata-garva). The two of them do not exist separately in the yuganaddha-krama because there is a single own-being of 'profound concentration' (samadhi) and 'straying of mind' (vik.sepa)" ( I dc la mfiam par bfag pa ni dah po sbyor ba la sogs pa nas / rig brgyahi dbye bahi bar du ji srid tin liehdzin sumcu rtsa brgyad sgom paho/ de biin du miiam par ma biag pa ni lhahi ha rgyal gyis bar
| |
| − | I 29
| |
| − | YOGA OF THE GUHYASAMAJATANTRA
| |
| − | mtshams rnams la gnas pa ste / grtis po hdi dag zun hjug gi rim pa la yod pa ma yin tc / tin he hdzin dah / rnam par gYeh ba dag rah bfin gcig yin pahi phyir ro .
| |
| − | The Sri-Paramadya-lantra' s last chapter has some relevant verses (PTT, Vol. 5, p. 172-4 :
| |
| − | I dbah po gait dah gaii lam gyur j
| |
| − | I de dah de yi ho bor bya
| |
| − | I mham par giag nas maI hbyor gyis
| |
| − | I ran gi lhag pahi lha sbyor bya
| |
| − | I de hid mal hbyor hdiyis ni
| |
| − | I thams cad hid ni bsgrub par bye '
| |
| − | I satis rgyas kun dhos lhanis cad ni
| |
| − | I rlag lu mthor. iih grub par hgyur
| |
| − | Whatever the sense basis and whatever its path, he should act in the own-being of the former and the latter. By
| |
| − | yoga after stability, he will unite with his own presiding lord (adhideva). By this very yoga he will accomplish everything. He will always sec and perfect all the Buddha natures.
| |
| − | HVA/I vajrapadmasamayogdj jhanatrayavibhagavit / liplaliplamalis talra sukhena viharet sadd // 30//
| |
| − | Knowing the portions of the three knowledges, through union of thunderbolt and lotus,—the defiled and the undefiled intelligence would dwell therein with bliss for ever.
| |
| − | Mchan: Knowing well the portions of three knowledges—the three (Lights called) Light, Spread-of-Light, and Culmination-of-Light arising through the (sequential) dissolution of the winds, by the sidhaka's taking recourse to union of vajra and padma— both the defiled and the undefiled intelligence would for ever be stabilized therein with ecstasy combined with void. This refers to what is done by the possessor of discriminative intelligence distinguishing l>etwcen (a) the [[stream of consciousness]] [[defiled]] by the trouble of [[defilement]] (kleia) when uniting with a partner (mudrd) and acting that way, and (b) the [[stream of consciousness]] undefiled by the trouble of operating in the [[defiled]] [[path]] (in like circumstanccs).
| |
| − | The Vajramdla has a brief [[chapter]], no. 14 (PTT, Vol. 3, pp. 209 and 210), entitled, "[[Chapter]] Relating the [[Marriage]] of the [[Diamond]] and the [[Lotus]]" (rdo rjc [[padma]] yah dag par [[sbyor ba]]
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 295
| |
| − | bsad pahi Mm). This contains two verses cited here and
| |
| − | translated with the help of AlamkakalaSa's comments (PTT, Vol. 61. p. 210-4, 5 and 211-1). The first verse at Vol. 3,' p. 209-5, brings in the non-tantric {{Wiki|terminology}} of [[calming]] (famatlia) and discerning (vipaSyani), the two which should be combined in [[Buddhist]] non-tantric [[yuganaddha]]:
| |
| − | ! pad-nut dc yi [[gnas]] de la !
| |
| − | I de yi [[sbyor]] {{Wiki|Italian}} mchog tu [[gsal]] /
| |
| − | / f i [[gnas]] pad-ma ies gsui'is la /
| |
| − | I de la [[lhag]] mlhoi! rdo r jeho 11
| |
| − | And his union in that place of the [[padma]] is most clear when (the [[master]]) explains that the [[padma]] is [[calming]] and that the [[vajra]] there is discerning.
| |
| − | The next verse at Vol. 3, p. 210-1, introduces the [[tantric]] {{Wiki|terminology}} of {{Wiki|male}} {{Wiki|organ}} (liiiga) and {{Wiki|female}} {{Wiki|organ}} ([[bhaga]]):
| |
| − | I bio [[Idan]] [[rnam rtog]] bral ba yi /
| |
| − | I [[rdo rje]] lifi-ga ies ni bSad /
| |
| − | / mam [[rtog]] bral [[bahi]] bio [[Idan]] gyis /
| |
| − | I bha-ga pad-ma ies ni brjod //
| |
| − | The lihga possessing [[intelligence]] ([[mati]]) and lacking [[discursive thought]] I [[vitarka]]) is callcd [[vajra]]. The [[bhaga]] lacking [[intelligence]] and possessing [[discursive thought]] is called [[padma]].
| |
| − | On the [[latter]]. Alamkakalasa comments (PTT, Vol. 61, p. 21 l-l): " 'Possessing [[intelligence]]' means: has the [[perfection]] of {{Wiki|distinguished}} [[insight]] (prajha : 'lacking [[discursive thought]]' means free from all eighty [[vikalpas]]." bio [[Idan]] ies [[bya ba]] la [[sogs]] pas gsuris te khvad par can gyi ses rab phun sum [[tshogs]] pa dan [[Idan]] pa laho 1 [[rnam rtog]] bral [[bahi]] ies [[bya ba]] ni / [[rnam]] par [[rtog pa]] thams cad dan bral baho . When we add to this his comments on the former verse PTT, Vol. 61, p. 210-4, 5), it becomes possible to explain the two verses this way: [[Samatha]], or onc-pointcdness of [[mind]], temporarily clears the [[mind]] of [[defilements]] but docs not destroy them, since they remain in the {{Wiki|periphery}} of consciousncss. So it is like the [[lotus]] ([[padma]]) which is not adhered to by the muddy [[water]] but is still surrounded by the muddy [[water]] (here the 80 [[vikalpas]]). [[Vipasyana]], or discriminative analysis, is free from the [[defilements]] but is without location. So it is like the [[vajra]] which is the [[intelligence]]
| |
| − | free from the 80 [[vikalpas]], but not localized in a particular [[mind]].
| |
| − | I 296
| |
| − | [[YOGA]] OF THE GUHYASAMAJATANTRA
| |
| − | The [[lotus]] and the [[diamond]] intuit that they complement each other: the [[lotus]] will prepare the [[pure]] spot such as the [[mandala]] of residence, and the [[diamond]] will introduce the [[divine]] [[intelligence]] such as the [[mandala]] of the residents. Their nuptials
| |
| − | are celebrated; otherwise stated, the [[yogin]] (whether {{Wiki|male}} or female)brings about their [[inseparable]] union with [[bliss]] for ever.
| |
| − | IIJRA/1 jrmbhate sarvabhaviitma mayopamasamadhina / [[karoti]] buddhakrtyani sampraddyapadaslhitah //31// The [[universal self]] of entities [[sports]] by means of the [[illusory]] [[samadhi]]. It performs the [[deeds]] of a [[Buddha]] while stationed at the [[traditional]] post.
| |
| − | [[Mchan]] : The [[universal self]] of inner-and-outcr entities [[sports]] by means of itself staying in the [[Illusory]] [[Samadhi]]: — Former [[teachers]] opined this to be the application to generating the [[gnosis]] (jhSna) of'arcane [[mind]]' ([[cittaviveka]]) in [[meditative]] [[attainment]] (samSpatti) through reliance on a partner ([[mudra]]); but that is not all it is ! One should understand it also to be the generating of 'arcane [[mind]]' in [[meditative]] [[attainment]] through continuous line by 'arcane [[body]]' (lus dben gyis rgyud nas) and concretely by 'arcane {{Wiki|speech}}' (hag dben gyis dhos su); and we have already explained the method of contemplation at the time of [[emerging]] from the [[meditative]] [[attainment]]. By this is to be understood the {{Wiki|pregnant}} [[exposition]] of the [[doctrine]] of [[lust]], not only in the phase of the two carya-s (i.e. the first two, the prapahca-caryi and the ni}prapahca-carya, explained under [[nidana]] verse 26), but also the reliance on a partner ([[mudra]]). In their phase the
| |
| − | multiple occurrence of the three jiianas is numerous in these phases of the [[Clear Light]] of the Supreme [[Entity]] and is the way of incorporating the [[universal void]] of the [[Symbolic]] [[Clear Light]] into the third [[void]], the Culmination (-of-Light); hence, if one counts separately the [[Symbolic]] [[Clear Light]], there are four voids. // One sees like that, itself appearing in the [[Illusory Body]], as
| |
| − | stated in the Pahcakrama (3rd, 20b): "Stationed in the [[Illusory]] [[Samadhi]] one sees everything that way." 11 It performs the [[deeds]] of a [[Buddha]], i.e. performing the aim of [[sentient beings]] by various means, and so doing by means of this [[Illusory Body]]; while stationed in the [[Clear Light]] which is the '[[traditional]] post', i.e. the Supreme [[Entity]]. PrakdSika on Jra (PTT, Vol. 60, p.
| |
| − | 296-1) : '[[Deeds]] of a [[Buddha]]' means that he performs [[teaching]], {{Wiki|maturation}}, and [[liberation]] (of the [[sentient beings]]); 'the tradi
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 297
| |
| − | tional post' is the siddhiinta ([[consummate]] end), the post bccause it does not shift; 'stationed' means resting there, (saris [[rgyas]] kyi [[bya ba]] ni [[bstan pa]] dari / / yoris su [[smin]] pa dari /[[rnam]] par [[grol ba]] [[la sogs pa]] [[byed pa]] ni [[mdzad]] paho / / gtan la dbab pahi gfi ni grub pahi mthah stc / dc Aid mi hpho [[bahi]] [[phyir]] [[gnas]] paho I I de las [[gnas pa]] ni rial so baho).
| |
| − | Pahcakrama, 1 st [[krama]], 2B : mayopamasamadhistho bhiitakofyam samaviSet / Stationed in the [[Illusory]] [[Samadhi]] lie enters the true limit.
| |
| − | J bid., 1st [[krama]], 58 :
| |
| − | ancna vajrajapena scvam krtva yathavidhi / sadhayct sarvakaryani mayopamasamadhina // Having done the service by that [[diamond]] muttering according to the [[rite]], he would accomplish all [[deeds]] by the [[Illusory]] [[Samadhi]].
| |
| − | Ibid., 3rd [[krama]], 20 :
| |
| − | tasmad cva [[jagat]] [[sarvam]] mayopamam ihocyate / mayopamasamadhif thah [[sarvam]] paSyati tadrSam //. Accordingly, all the [[world]] is here said to be [[illusory]]. Stationed in the [[Illusory]] [[Samadhi]] one sees everything that way.
| |
| − | Ibid., 3rd [[krama]] ([[Svadhisthana]]), 29-30 : mantramudraprayogam ca mantjaladivikalpanam / balihomakriyam [[sarvam]] kuryin miiyopamam sada 11 Santikarii pauftikam capi [[tatha]] valyabhicarakam / dkarfanadi yat [[sarvam]] kuryad indrayudhopamam 11 He should engage in the {{Wiki|training}} of [[mantra]] and [[mudra]], in the [[Wikipedia:Imagination|imagining]] of [[mandala]], etc., in the [[rites]] of [[bali]] and [[homa]]; and in each case, ever 'illusory-like'. He should engage in appeasing ([[deities]]), increasing ([[prosperity]]), dominating (the elementary spiritis), [[overcoming]] (inimical [[elements]]), and in whatever attracting (of dakini-s), and in each case, 'rainbow-like'.
| |
| − | Tsori-kha-pa, Comm. on [[Pancakrama]], p. 71-1, 2, in illustration of 'non-prapaiica praxis' (nisprapanca-carya) cites Anarigavajra's Prajnop&yavinikayasiddhi (V, last line of verse 45, and verses 46-47) :
| |
| − | [[cittam]] caropya bodhau vifayasukharatah sidhyalihaiva janmani // anaspadah kalpanaya vimuktah svabhavatah Suddhatamah samastSh /
| |
| − | 298
| |
| − | [[YOGA]] OF THE GUHYASAMAJ AT ANTRA
| |
| − | anatmasa mjhaiiiaydh prakrtyd svapnenarajalapratibhasalulydh 46// yadavabuddha niravagrahena ciitena sadbhir vipulafayais tu / tadabbibbUtah sahajavagatyd na badhandjdlamalibhavanli 47 <7 Having elevated the mind to enlightenment, he, enjoying ecstasy in sense objccts, is successful in the present life. The sense objccts, callcd 'non-self, by nature like dreams, rainbows, and reflected images, are all intrinsically immaculate, free from discursive thought and without abode. When illustrious persons of wide aspiration fully understand them with a non-apprehending mind, then those (sense objects) are overcome by together-born comprehension and no longer trap (those persons) in their net. II YOU yogoi caivdtiyogaS ca mahayogah svayam bkavel / vajri ca ddkini caiva tayor yogaS ca yah svayam !! 32 /;' Yoga, atiyoga, and mahayoga occur by themselves; also vajrin, dakini, as well as any union (yoga) of both, by themselves.
| |
| − | Mchan :. 'Yoga' implies both yoga and anuyoga, and they plus atiyoga and mahayoga—the prathama-prayoga of four yogas—occur by themselves for mdyadehin. Also vajrin, who is chief of the vtjaya-mandala, plus the dakini, plus any yoga of both) occur themselves for mdyadehin. The two lines refer to the two samddhis o{ mdyadehin (possessor of Illusory Body,.
| |
| − | PrakaSika on Yo (Vol. 60, p. 295-2): Those arc the four yogas of the 'Stage of Generation', whereby one accomplishes the samddhis of 'Initial Praxis', etc. In the present case, yoga is
| |
| − | 'means' (updya), anuyoga is 'insight' prajha), atiyoga is entrance into their union; mahayoga is the attainment of great bliss (mahS-sukha) from their union, (bskyed pahi tim pahi rnal hbvor bii ste I gaft gis dan pohi sbyor ba fxs bya ba la sogs pahi tin
| |
| − | ne hdzin hgrub par l.tgyur ro / / hdir rnal hbyor ni thabs so// rjes su rnal hbvor ni scs rab bo / / sin tu rnal hbyor ni dc dag gi sfioms par sugs paho / /rnal hbyor chen po ni sfloms par sugs
| |
| − | pa las bde ba chcn po thob paho).
| |
| − | Besides, we may interpret that the terms 'yoga', 'atiyoga', and 'mahayoga' of nidana verse 32, refer to the yoga mastery of the three lights, as is suggested by the synonyms of the lights in verse 25, sunya, atisunya, and mahasunya. Thus the yogin with such mastery can evoke automatically the dakini of Sunya (-prajfla), the vajrin of atisunya (Aupaya), or their
| |
| − | commentary on the forty nidana verses 299
| |
| − | androgynous union. Notice also the scries of terms in the full title of the Guhyasamdjatantra : rahasya, atirahasya, mahaguhya, in which mahaguhya is understood to include both rahasya and atirahasya.
| |
| − | The Guhyasamdjatantra, Chap. XVIII, verse 32, defines yoga as follows :
| |
| − | prajhopdyasamapattir yoga ity abhidhiyatt / yo ni(h) svabhava s tah prajhd updyo bhd'.alakfanam 11 'Yoga' is defined as the equipoise of insight and means. Whatever is devoid of intrinsic nature, is 'insight'. 'Means' is the characteristic of modes.
| |
| − | Nagarjuna's commentary, p. 5-2, 3, 4, 5, illustrates insight, means, and their equipoise, first for each of his five stages (the pancakrama); then for the terms cause, action, and fruit; next, for each of the six members of the }adahga-yoga. In the case of the six members, the explanations go as follows :
| |
| − | 1. Insight is the sense organs and means is the sense objects. The yoga of their equipoise and enjoyment, is pratyahara.
| |
| − | 2. Insight is the sense organs and means is the Tatha-gatas. The yoga as their equipoise, is dhyana.
| |
| − | 3. Insight is paramartha-bodhicitta and means is sant"fti-bodhicilta. The yoga as their equipoise, involving the emanation and reunification of them in upper and lower sequence, is prana-Syama.
| |
| − | 4. When insight and means aie as previous, the yoga of
| |
| − | their equipoise, holding the bindu the size of a mustard grain in (or at) the three 'tips of nose', is dhdrand.
| |
| − | 5. When insight and means are the Tathagatas embraced by the goddesses, the yoga of emanating into the sky, as their equipoise, is anusmrti.
| |
| − | 6. When insight and means arc the Dharmakaya and the Sambhogakaya, the yoga of joining them with the Nir-manakaya as their equipoise, is samadhi.
| |
| − | Now, although the nidana verse speaks of those yoga states as occurring by themselves for the possessor of the Illusory Body, the Guhyasamajatantra, Chap. XVII, pp. 145-6, employs mythological language representing the four goddesses as imploring the lord in the Clear Light to come forth and make love to them. The order of the goddesses is that in which they superintend
| |
| − | I 300 yog a o f th e guhyasamajatantr a
| |
| − | the four rites (of appeasing, etc.). The translation is somewhat expanded by the Pradipoddyotana and Mchan hgrel (p. 162): atha te sarve bodhisatti ah tBfiiim vyavasthita abhuvan / atha bhagavantah sarcatathdgatah sarvatathdgatakaya-tikciUavajrayosidbhage>u vijahdra /
| |
| − | Then all those [[Bodhisattvas]] (their [[doubts]] dispelled) became completely [[silent]]. Thereupon the [[Bhagavat]] who is all (five) [[Tathagata]] (families) took abode in the bhaga-s (the Buddhadharmodaya = the [[Clear Light]]) of the (four) [[diamond]] ladies belonging to (Yajradhara, who is) the [[vajra]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]]. Then [[Mamaki]], the wife of the '[[mind]] of all the [[Tathagatas]]' (-[[Aksobhya]]), implored [[Mahavajradhara]] in these [[passionate]] terms :
| |
| − | 'Tvam vajraeitta bhuvanelvara sattvadhato traydhi mam ratimanojiia maharthakamaih / kdmahi mam [[janaka]] sattvamahagrabandho yadicchase jivitam maiijunathah //' 'May you of [[adamantine]] [[mind]], [[lord of the world]], [[realm of sentient beings]], save me with [[love]] of great {{Wiki|purpose}}, O thou the gratifier of [[passion]]! O father, may the great supreme kin of [[sentient beings]] [[love]] me, if you, the mild lord, wish that I live.'
| |
| − | Then [[Buddhalocana]], the wife of the '[[body]] of all the [[Tathagatas]]' ( —[[Vairocana]]), implored [[Mahavajradhara]] endearingly :
| |
| − | 'Tvarri vajrakdya bahusattvapriyaiikacakra buddharthabodhiparamdrthahitanudarsi / rdgena rdgasamayam mama kamayasva yadicchase jivitani maiijunatha //'
| |
| − | 'May you, the [[diamond body]], the revolving [[wheel]] (aiika-cakra) that delights many [[beings]], the revealcr of the [[benefit]] of the [[Buddha]] aim and the supreme-enlightenment aim, [[love]] me with [[passion]] at the lime for [[passion]], if you, the mild lord, wish that I live.'
| |
| − | Then the '[[diamond]] [[eye]] of [[body]], {{Wiki|speech}}, and [[mind]]' ( [[Pandara]]), the wife of [[Lokesvara]] ( = [[Amitabha]]), suffused with [[passion]] toward [[Mahavajradhara]], pleaded with him :
| |
| − | 'Tvatfi vajravdea sakalasya hitanukampi lokdrthakdryakarane sadd sampravrttah / kdmdhi mdm suratacarya [[samantabhadra]] yadicchase jivitarp mahjundtha 11
| |
| − | COMMENTARY ON THE FORTY NIDANA verses 301
| |
| − | 'You, O [[diamond]] specch, have [[compassion]] for everyone's [[benefit]], are always engaged in doing the needful for the world's aim. [[Love]] me, O entirely good one (Samanta-bhadra) with the praxis of [[ecstasy]], if you, the mild lord, wish that I live.'
| |
| − | Then the wife (- Arya-Tara) of the [[Samayavajra]] (- [[Amoghasiddhi]]) of the [[Body]], Specch, and [[Mind]] of all the [[Tathagatas]], exhorted [[Mahavajradhara]] to make [[love]] to her:
| |
| − | 'Tvam vajrakama samayagra mahahitartha sambuddhavainsalilakah samalanukampi / kamahi mam gunanidhini bahuratnabhutam yadicchase jivilam maiijunalha //'
| |
| − | 'O [[Diamond]] [[love]], the pinnacle of the [[Samaya]] ([[family]]), whose aim is the great [[benefit]]; you have the mark of the Complete [[Buddha's]] [[family]] and arc [[compassionate]] with equality. [[Love]] mc who is the [[treasure]] of [[virtues]] made of many [[jewels]], if you, the mild lord, wish that I live.'
| |
| − | Thereupon, the [[Bhagavat]], [[Vajrapani]] [[Tathagata]], immersing himself in the [[samadhi]] called '[[diamond]] glory partaking of all [[desires]]', remained [[silent]], while making [[love]] to the wives of all the [[Tathagatas]] by means of the samoyacakra (atha [[bhagavan]] [[vajrapanis]] [[tathagatah]] sarvakamo-pabhogavajrasriyaip [[nama]] samadhim samapannas tarn sarvatathagatadayitam samayacak-rena kamayan tusnlmabhut / ).
| |
| − | The Pradipoddyolana (FIT, Vol. 158, p. 163-4, 5) explains that the four [[goddesses]], respectively representing the [[four Brahma-viharas]], which arc [[friendliness]] ([[mailri]]), [[compassion]] ([[karuna]]), [[sympathetic joy]] ([[anumodana]]), impartiality (upekfa), succeeded in their [[love]] petitions because the [[Bhagavat]], by [[virtue]] of the continuity of his previous [[vow]] (shon gyi [[smon lam]] gyi [[rgyun]] gi Sugs kyis)cmcrgcd from the voidness-_)'oga ( — the [[Clear Light]]) and entering the above-named [[samadhi]], engaged in [[love]] with those [[goddesses]] by means of the samaya-cakra, which is the 8x8-= 64 kdma-katS, or [[love]] [[techniques]].
| |
| − | The rich [[symbolism]] of the [[Guhyasamaja]] account emphasizes the exhorting by the {{Wiki|female}} clement, the [[winds]], [[elements]], [[Nature]] herself, for the Lord to emerge from the [[absolute]] plane as the [[compassionate]] [[teacher]] to show the [[path]] to others. For
| |
| − | I 302 yog a o f th e guhyasamajatantr a
| |
| − | this he must embrace [[Nature]], the wife of others. And yet this takes place by itself.
| |
| − | II SID II nifiddham api krtva vai krlyikrlya-vivarjitah ' na lipyate svabhavajhah padmapalram ivambhasd '33 Having done even the prohibited, he renounces both the proper and the improper act. The one [[knowing]] the [[intrinsic nature]] is not adhered to (by [[sin]]), any more than is a [[lotus]] leaf by [[water]].
| |
| − | [[Mchan]] : If one practises in the '[[strands]] of [[desire]]' [[kamaguna]] -the five sensory [[objects]]) of the [[vidya]] trig ma), is this in conflict with the saying, "[[Desires]] arc like {{Wiki|poisonous}} leaves" ? The verse) [[disputes]] this. 'Prohibited' :—this is the label which the other [[vehicle]] applies to [[desire]] for the '[[strands]] of [[desire]]'. "Having done even the prohibited' with the [[skilful means]] ([[upayakausalya]]) of this (our) [[vehicle]], 'he renounces' the [[discursive thinking]] ([[vikalpa]]) of'both the proper and the improper act.' He 'is not adhered to' in his {{Wiki|stream}} of consciousncss by the trouble of committed [[desires]], etc., which lead to an [[evil]] [[destiny]] ([[durgati]]), because he is 'one [[knowing]] the [[intrinsic nature]]' of the [[dharmas]]. According to the texts of 'Hphags pa [[yab sras]]' (i.e. the [[tantrics]] [[Nagarjuna]] and [[Aryadeva]]) there is also such a viewpoint in the lower vchicic ([[Hinayana]]), hence in both (vehicles) it reduces to the greatest absurdity that there is ({{Wiki|unethical}}) permissiveness to take recourse to the '[[strands]] of [[desire]]' ([[form]], [[sound]], ctc.) ofthe [[vidya]]. But. while the [[comprehension]] of [[reality]] is the main thing, it is ncccssary to fulfill the frequently-mentioned [[characteristic]] of both {{Wiki|firmness}} in '[[yoga]] of the [[deity]]' ([[devata-yoga]]) and [[non-regression]] (avaivarlika) ofthe [[Bodhisattva]] (on the 8th to 10th stages, or Stage of Completion). Because, while the lack of fault refutes the 'permissiveness', there is a difference in the respective candidates of the two (vehicles).
| |
| − | The [[scriptural]] citation "[[Desires]] arc like {{Wiki|poisonous}} leaves" is presumably taken by [[Tson-kha-pa]] from [[Bu-ston's]] Bind sbyar on §[[id]] (Ta, f. 57b-4) : "Mdo las / hdod pa mams ni dug gi lo ma lta buho fes hdod yon la [[sogs]] [[spyod]] bkag paho / ic na /". So far I only find a reference to the {{Wiki|poisonous}} [[flowers]], as in the passage "like the [[flower]] on the [[poison]] [[tree]]" (,vi/avrkfe [[yatha]] pufpani), in Dharma-Samuccaya, 2° Partie (Chap. IX), p. 280. Also, in the Udayanavatsarajapariprccha of the [[Ratnakuta]] collec-
| |
| − | commentary on the forty [[nidana]] verses 303
| |
| − | tion (Dcrgc, [[Kanjur]], Dkon brtscgs, Ca, f. 215a-4) there is the half-verse. / ha la ha lahi dug hdra [[bahi]] / hdod [[chags]] [[kyis]] ni de yah hkhrugs / "He is agitated by [[passion]] which is like the [[halahala]] [[poison]]." But this [[poison]] is produced from the [[roots]] of the plant of that [[name]], and is also the [[poison]] churned from the ocean according to the {{Wiki|Purana}} legend.
| |
| − | PrakaSika on Sid (Vol. 60. p. 295-2): 'Prohibited' means [[action]] in {{Wiki|violation}} of the [[world]]. For example, to harm those who do injury to the [[Three Jewels]] ; [[Buddha]], [[Doctrine]], and Congregation); to steal the goods of the miser; to deprive the [[lustful]] [[person]] of a [[family]]; to cut the [[pride]] of the proud; to speak harshly to the envious. When one docs such acts as those in {{Wiki|violation}} of the [[world]], and under control of 'skill in the means', he is not [[defiled]], for by doing it under control of [[great compassion]] (mahdkarund), there is no {{Wiki|obscuration}} ([[avarana]]). ([[dgag pa]] ni hjig rten dah [[bahi]] las so ' / dper na [[dkon mchog gsum]] la [[gnod]] pa can [[rnams]] la [[rnam]] par htshc ba dah / scr sna can la [[rdzas]] hphrogs pa dah hdod [[chags]] can bu sniad hphrog pa dah / ha rgyal can la ha rgyal [[gcod pa]] dah ' [[phrag dog]] can la rtsub mo [[smra]] ba dah / de la [[sogs]] pahi hjig rten dah hgal [[bahi]] las [[rnams]] [[thabs]] la mkhas pahi dbah gis byas te gos par mi hgyur te / [[shin]] rje [[chen]] pohi dbah gis byas par gyur na [[sgrib]] par mi hgvur ro/).
| |
| − | In accord with the second half of the [[nidana]] verse, [[Aryadeva]] writes in his CittaviSuddhiprakarana, verse 115:
| |
| − | pankajatam [[yatha]] padmam paiikadofair na lipyale / vikalpavasanadofais [[tatha]] [[yogi]] na lipyate //
| |
| − | Just as a [[lotus]] sprung from mud is not adhered to by the faults of mud, so is the [[yogi]] not adhered to by the faults of [[discursive thought]] and [[Wikipedia:Habit (psychology)|habit]] [[energy]].
| |
| − | The [[phrase]] '[[knowing]] the [[intrinsic nature]]', or a similar expression, especially occurs in the {{Wiki|commentarial}} interpretations of Guhyasamdja passages. Let us begin with the lady (yofit) as portrayed in the last three verses (emended) of Guhya-samdjatantra, Chap. IV:
| |
| − | fodaSabdikam samprapya yofitam kantisuprabham / gandhapufpam alamkrtva tasya madhye tu kamayet // adhifthapya ca tarn prajhah mamakim gunamckhaldm / srjed buddhapadam saumyam akasadhati alamkrtam // vinmutraSukraraktadin dtvatanam nivedayct / cvamtufyanti sambuddhah [[bodhisattva]] mahayafdh //
| |
| − | I 304 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | Having obtained a lady, 16-yeared, lovely in [[appearance]], having prepared a fragrant [[flower]], one should [[love]] (her) in its center. The [[wise]] man, [[empowering]] that [[Mamaki]] girdled with [[merits]], goes out to the [[calm]] [[Buddha]] plane adorned with the [[realm]] of [[space]]. He should offer to the [[gods]] excrement, {{Wiki|urine}}, semen, and {{Wiki|blood}}. In that way, the Complete [[Buddhas]] and the renowned [[Bodhisattvas]] are [[pleased]].
| |
| − | The [[Pradipoddyotana]] quotes the Samdhivydkarana expansion of those verses ([[Mchan]] (igrel, p. 41-2, 3, 4) :
| |
| − | kfanddikalabhedciin samjhd sydl fodaSdbdika / anulpadofild idnli(r) yofila ili niScita // Sdnladharmdiiapelakhyii kdntisiiprabhodilS j pratityavasanagandham piispam jnSnavikusanam /,/ nihsvabhdvakule j hey am sarvajhdjhanamadhyamam j kamayed idriiin prdjho yof itam dharmadhdlukam // na cadhyatmam na bdhydnlani nobhayc 'nyalra samsthita / asthunasthitiyogah sydd alo [[mamaki]] maid // tat svabhavaikayogam tv adhiflhanam lad ncyate / dkaSaikatvasamvasah saumyam buddhapadatn bharel atah samharandn vif sydd vifayah parikalpildli mill [[ram]] jhanendriyam samslham [[Sukram]] visuddhidharmald < raktam sarvajhatiijhdnam ye dharmah parikalpitdli , la eva devatah khyatu nihsvabhavo nivedanam evam lufyanli te buddha jinaurasa viSefatah laukiki kalpana yefam lefdm eva yathoditam The peace abiding in the unborn, whose name would be 16-yeared by differentiation of time starting with a moment, is determined as the 'lady' (yosit). Possessing a calm nature, she is said to be lovely in appearance. The flower has the perfume of habit-energy in dependence and is full-blown with gnosis.
| |
| − | The knowablc in the family devoid of intrinsic nature is centered in omniscient knowledge. (There) the wise man should love such a lady belonging to the
| |
| − | Dharmadhatu.
| |
| − | She who dwells neither within nor without, nor in both or elsewhere, would be the yoga whose station is without location. Accordingly is Mamaki understood.
| |
| − | The singleness of intrinsic nature is what is referred to
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES
| |
| − | 305
| |
| − | as the empowerment. The cohabitation of oneness with space is the calm Bucldha plane.
| |
| − | Thus, the excrement is the amassings as the imagined sense objects. The urine is the formation with sense organs (jhdnendriya). The semen is the true nature of purity. (Menstrual) blood is the knowledge of all knowables. Those imagined natures (personality aggregates, and so on) arc the deities. The offering is the lack of intrinsic nature.
| |
| − | In that way, those Buddhas and their spiritual sons are especially pleased. Whoever have mundane imagination, for them it has been told as (above).
| |
| − | The expression 'who knows the intrinsic nature' occurs in the interesting comment by Pradipoddyotana on Guhyasamaja-tantra, Chap. V, verses 7-8:
| |
| − | mutrbhaginiputrimS ca kSmayed yas tu sadhakah / sa siddhiiii vipulam gacchet mahSyanagradharmatam // mataram buddhasya vibhoh kamayan na ca lipyate / sidhyate tasya buddhatvam nirvikalpasya dhimatah 11 The performer who loves the 'mother', 'sister', and 'daughter—achieves the extensive siddhi at the true nature of the Mahayana summit. Loving the Mother of the Buddha, who is the pervading lord, one is not adhered to (by sin). Buddhahood is accomplished for that wise man, devoid of discursive thought.
| |
| − | The Pradipoddyotana (Mchan hgrcl, pp. 43-44) comments : buddhasya matam prajftaparamitam svahrdisthitam
| |
| − | niscarya taya sahasamapattim kuryat / hrdayastha mahadevi yogino yogavahini / jananl sarvabuddhanam vajradhatvisvari smrtcti vacanat / kamayann id matr-bhaginlduhitrvaddhitaisinlbhih / samayajfiabhih/ jnana-mudraya ca paramanandasukham anubhavah/ na ca lipyata iti ragadiklcsair naiva sprsyate / na kevalam ragadidosair na lipyate / api tu sarvasampattim apadyata ity aha / sidhvata ityadi / tasya sadhakasya dhlh susiksita mudra / yasya tasya dhimatah /' nirvikalpasya svabha-vajriasya / buddhatvam inahavajradharatvam sidhyate svayam cva nispadyate / ncyarthah // punar arya-vya-khyanam ucyate / prajAaparamitaip prajnam dharmaka-yaikainatrkam / kiimaye(n) ni (h)svabhavakhyaip
| |
| − | 306 yoga of the guhyasamajatantra
| |
| − | tathatadvayayogatah // sambhogatulyatam jatam tam cva bhaginim matam / kamaycn mantramurtya tu svadhidaivatayogavan // sadhako bhavayct tarn tu putrim nirmanarupinim / kamayann idrsah yogi bhagi-nimatfputrikam / sa siddhim vipulam gacchen maha-yanagradharma (ta) m //nitarthah / /
| |
| − | Having drawn forth the (lady) Prajfiaparamita (from the Clear Light) dwelling in his own heart who is the mother of the Buddha, he should engage in union with her, because it is said (in the Sarvarahasyatontra, verse 46):
| |
| − | The great goddess dwelling in the heart, causing the yoga of the yogin, the mother of all the Buddhas, is callcd "Queen of the Diamond Realm'.
| |
| − | 'Loving' means by those aware of the pledge, well-wishing, for such as mother, sister, daughter. Experiencing the ecstasy of supreme bliss with the 'knowledge seal', one is 'not adhered to (by sin)', i.e. is not contacted by the defilements of lust and so on. Not only is one not adhered to by the faults (bad
| |
| − | destiny) of lust and so on, but also one attains all perfection,
| |
| − | for which reason (the verse) says ' (Buddhahood) is accomplished' and so on. The wisdom (dhi — prajiid) of that performer is the well-trained mudra. For that wise man, who is 'devoid
| |
| − | of discursive thought', i.e. knows the intrinsic nature, Buddha-hood, i.e, the state of Mahavajradhara, is accomplished just by itself, i.e. completed. Hinted meaning. Also, it is said in the 'Aiya-i ydkhydna' i the Samdhiiydkarana):
| |
| − | He should love by the non-dual yoga of thusncss the Prajfla-woman, who is the Perfection of Insight callcd 'devoid of intrinsic nature', the 'Mother' (the Clear Light) identical to the Dharmakaya. He, equipped with the yoga of his own presiding divinity (ofthe Stage of Completion) should love just that one referred to as 'sister', cngendred equal to the Sambhogakaya (which has emerged as the yuganaddha-deha from the wind and mind-onlv of die Clear Light). But, by (his) incantation body (which has repeatedly contemplated the Clear Light), the performer should contemplate that 'daughter' with the form of the Ninnana(kaya) (of the various Tathagatas).
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 307
| |
| − | The yogin of this kind, loving the 'mother,' 'sister,' 'daughter,' attains the extensive siddhi, i.e. the supreme dharma-nature of Mahayana.
| |
| − | Evident meaning.
| |
| − | It should be mentioned that the Mchan hgrel identified both the Sarvarahasyatanlra (the verses of which I have numbered) and the Sai/idhivyakarana citations. Besides, the translation has been influenced by the expression 'idria' applied to the yogin. In order that he be 'of this kind' there should be a relevant statement in each of the three cases, i.e. for the 'mother' "by
| |
| − | the non-dual yoga ofthusncss"; for the 'sister' "equipped with the yoga of his own presiding divinity"; and for the 'daughter' "by (his) incantation body". This consideration justifies taking the Sanskrit expression manlramHrlya ('by his incantation body') with the suggestion of lu . . . lu, to apply to the 'daughter' of the next verse. Otherwise, the yogin would be of two 'such kinds' for the 'sister' and of no 'such kind' for the 'daughter'. This also suggests the solution that the consort of the yogin in
| |
| − | the Mahasadhana phase of the Stage of Generation is the
| |
| − | 'daughter'; while his consorts during the Stage of Completion arc the 'sister' and the 'mother'. (Much information about this daughter,etc. symbolism is in my article "Female Energy..." reprinted with coriections in The Buddhist Tantras).
| |
| − | But also, the Guhyasamajalantra, Chap. V, after those verses 7-8, portrayed the astonishment of the Bodhisattvas. So the Lord pronounced verse 9 :
| |
| − | iyam sa dhannatd iudaha buddhanam siirajhaninam / saradharmarthasambhuta cfa bodhicaripadam 11
| |
| − | This is the pure true nature of the Buddhas who know
| |
| − | the essential (the Nirvana of no fixed abode). That, having arisen from the nature of the essential (supreme truth) and the entity (conventional truth), is the plane of cnlightcnment-coursing (Mahavajradhara).
| |
| − | Thereupon, according to Chapter V, the Bodhisattvas fainted. The Piadipoddyolana {Mchan hgrel, p. 44-4, 5 to p. 45-1) quotes again the Samdhivyakarana on this chapter:
| |
| − | punar aryavyakhyanam ucyate /
| |
| − | aspan (d)akatn idar/i guhyam sanlaikam sukham ultamam / sandhyaya katbilani cedam samyaksambodhiprapakal} //... akaSanantatayogad rupadinam anantata /
| |
| − | I 308 yoga of the guhyasamajatantra
| |
| − | te vai tathagatah prokta bodhisattvas tathaiva ca i... tat lu samgraham ivedam mantfalam yat svakayatah / kalpayantiha satkayah bodhisattva hi milrchitah / na jananli tadityante sukhenonmadacoditah / bodhisattvan mahasattvan uklan te miirchitdn
| |
| − | Further, the 'Arya-Vyakhyana' is citcd (lor the 'evident meaning' ): Motionless is this secret (place), peaceful, unique, the supreme ecstasy. And this attainer of perfect enlightenment is stated in the manner of twilight. By the yoga (the two dhyanas) of space sunva) and
| |
| − | infinity ( = mahasunya), there is infinity of form, etc. (the skandhas, the elements, the sense bases). Those are indeed the Tathagatas as well as the Bodhisattvas. Now, that is this comprisal, which is the man/Jala as the (yogin's) body. The Bodhisattvas imagine it in this world as their transitory bodies, so they swoon. Since they do not know that (truth, the intrinsic nature), when exhorted by ecstasy's frenzy, the Bodhisattva Great Beings are said to 'swoon'.
| |
| − | Some other explanations of the seemingly immoral injunctions are made without resort to such interpretations, as above, of knowing the intrinsic nature. For example, the Guhyasamajatantra. Chap. XVI, p. 120, has a verse which stipulates conduct precisely the reverse of the Buddhist layman's vows:
| |
| − | praninas ca tvaya ghatya vaktavyam ca tnifa vacah / adattam ca tvaya grahyarn sevanam yofitam api //
| |
| − | You should kill living beings, speak lying words, take things not given, and resort to the ladies.
| |
| − | The Pradipoddyotana (Mchan hgrel edition) does not comment on this verse, presumably bccause the subject already was treated in Chapter IX's commentary. So, Guhyasamaja, IX, p. 35: "He should kill all sentient beings with this secret thunderbolt : (anena guhyavajrena sarvasattvam vighatayct); Pradipoddyo-tana, PTT, Vol. 158, p. 66-5 : "He should destroy all sentient
| |
| − | beings by rendering them into the Void (Siinya)" (sems can thams cad bsad cin ston par byas pas rnam par giig par byaho). Tantra p. 36: "He should contemplate the stealing of all materials with the triple thunderbolt' (haranam sarva-dravyanam trivajrena vibhavayet); PTf, Vol. 158, p. 67-2:
| |
| − | COMMENTARY ON THE FORTY NIDANA VERSES 309
| |
| − | " 'stealing' means he summons the substance of all the Tatha-gatas" (phrogs pa ni dc biin gscgs pa thams cad kyi rdzas dgug Paho) Tantra, p. 36 : "There he should contemplate the conjunction of all of them to the aspect of a lady" (yosidakara-samyogam sarvesam tatrabhavayet); PTT, Vol. 158, p. 67-4, 5: " 'there', in that mandala, he should contemplate the conjunction with i.e. the transformation (of all other male deities) into, the appearance of goddesses" (dkyil hkhor der... bud med kyi rnam pa lta bur vons su gyur paho). Tantra, p. 36 : "He should contemplate all forms as the diamond expressions which are lying words" (mrsavadam vajrapadam sarvabimban vibhavayet); PTT, Vol. 158, p. 68-2: "He should contemplate all forms of sentient beings as lying words, since all dharmas are like illusions" (thams cad gzugs tc sems can thams cad...rdo rjohi tshig gi rdzun smra bas ics bya ba ni / chos thams cad sgyu ma lta bu yin pas). Of course, it is not such a terrible doctrine after all, if killing of living beings means only seeing them as void; telling lies, the working with dharmas that arc seen as illusions; stealing, the drawing into oneself of the divine substance of the Tathagatas; and uniting freely with the ladies, the imaginative transformation of mandala deities into goddesses.
| |
| − | The Guhyasamaja in one place suggests that this 'renouncing the proper and the improper act' of the nidana verse is from the absolute standpoint while in conventional terms we must still make these value judgments. Thus, Chapter IX, p. 38: mahadbhutefu dharmefu akafasadrfefu ca / nirvikfllpefu Suddhefu samvrtis tu pragiyate //
| |
| − | While the dharmas arc marvellous and like the sky, are free from imagination and pure—a convention is expressed.
| |
| − | Another solution is to take 'sin as merit', according to Pancakrama, V, 34-35 :
| |
| − | yatha saukhyam tatha duhkham yatha dus [as tatha sutah / yathavicis tatha svargas tatha punyam tu papakam // evam jhatva cared yogi nirvifahkas tu sarvakrt / pracchannavratam asadya sidhyante sarvasampadah // Having known suffering to be as happiness, the son as the despised person, heaven as the Avici hell, sin as merit, the yogin should do all deeds without fear. By his recourse to the private asceticism, all perfections are fulfilled.
| |
| − | 310 yoga of the gt'hyasamaj atantra
| |
| − | G. Bhage-fu vijahara (iVas dwelling in the bhagas)
| |
| − | In the six-mcmbered yoga, this is the last member, Samadhi; and in the Pahcakrama system, it is the last krama, Yuganaddha, in fact continuing the iaik>a-yuganaddha and ending with aSaik}a-yuganaddha. BHA portrays the [[yogin]] as a [[Buddha]] in one or another of the [[five Buddha families]]: while GE portrays his 'home', where he is, being the {{Wiki|female}} [[element]] of the [[world]]. The {{Wiki|syllable}} SU is understood as the [[locative]] indication governed by the verb Vijahara. Therefore, the author of these verses starts his final aiaikfa topic with SU. The [[Vajrasattva]] [[yogin]] continues by duelling anywhere SU \ I-JA-HA-RA to instruct the advanced [[Bodhisattvas]].
| |
| − | What is the meaning of [[die]] [[word]] '[[bhaga]]' ? The Vajramili [[Explanatory Tantra]], Chap. 41 PTT. Vol. 3, p. 219-3) states : I [[chos]] dbyiits bha-ga ies ni brjod /
| |
| − | I bha-ga [[rin chen]] za ma log
| |
| − | ! gah [[phyir]] dbah phyug [[sogs]] yon Ian
| |
| − | I [[Idan]] pa dc [[phyir]] bha-ga brjod
| |
| − | I bha-ga [[chos]] [[rnams]] su yah bSad
| |
| − | I dbyihs ni byah chub [[sems]] su gsuhs
| |
| − | I [[khams gsum]] [[pa yi]] hgro ba yi
| |
| − | I rgyu ni bha-ga ies byar biad
| |
| − | The [[Dharmadhatu]] is called '[[bhaga]]'.
| |
| − | The [[bhaga]] is a jewelled basket ' [[karanda]] .
| |
| − | Because it possesses the [[merits]] of 'lordliness' and so on, it is callcd '[[bhaga]]'. The [[bhaga]] is also explained as the [[dharmas]]. The dhitu is said to be the [[bodhicitta]]. The
| |
| − | [[cause]] of {{Wiki|movement}} of the [[three realms]] is explained as '[[bhaga]]'.
| |
| − | The explanation by the Sandhiiyakarana [[Explanatory Tantra]] is cited by the [[Pradipoddyotana]] (.[[Mchan]] hgrel, p. 21-2) :
| |
| − | yalhoktam [[bhagavata]] sandhyavyakarana-lanlre sarvabuddhofita yi vi bhumih syat sa trayodaSi si ca yofit samikhyati saddharmo [[bhaga]] [[ucyate]] As it was said by the Lord in the Sandhivyakaranatantra :
| |
| − | The Stage resorted to by all the [[Buddhas]] is the Thirteenth, and it is called the 'lady". The [[Dharma]] of illustrious persons is said to be the [[bhaga]].
| |
| − | (.[[Mchan]] hgrel explains that the Tenth Stage has the three lights. The [[Illusory Body]] is the Eleventh Stage. The [[Clear Light]] is
| |
| − | the Twelfth Stage. The Thirteenth Stage is the *Adhimukti-carya-bhumi (mos [[spyod]] kyi sa) [hence [[Anusmrti]] in the six-meinbcrccl [[yoga]] or [[Abhisambodhi]] ofthe [[Pancakrama]]]. Accordingly. a Fourteenth Stage is allotted lo [[Yuganaddha]].)
| |
| − | [[Candrakirti's]] [[Pradipoddyotana]] on [[Chapter]] Seven, verse 21, devoted to '[[remembrance]] of the [[Buddha]]' ([[buddhanusmrti]]),
| |
| − | comments on the words 'dvayendriyasamapattya buddhabim-bani vibhavavet' "With union of the two {{Wiki|organs}} one should [[contemplate]] an image ofthe [[Buddha]]"), as follows : / bhagah paramarihasatyam / tasmin liyata iti lirigam / [[kim]] tat samvrti-satvam [[prati]] sthapya prabhasvare pravesya buddhabimbam
| |
| − | mahavajradharam vibhavayet paramarthasatyad vyuttha-
| |
| − | payed ity arthah ' "The [[bhaga]] is [[supreme truth]]. About the liAga. it is said, 'It lies therein'. And what is it ? [[Conventional truth]]. 'Placing it', i.e. introducing it into the [[Clear Light]],
| |
| − | one should [[contemplate]] an image of the [[Buddha]], i.e. Maha-vajradhara. One should make it emerge from [[Supreme truth]]. That is the meaning." [[Mchan]] hgrel 'p. 58-1, 2) comments on the lihga in the [[sense]] nf [[Conventional truth]] that it is the [[Illusory]] Bodv ma hi >'.w .which ibid. p. 21-1-7; is golden. Earlier,
| |
| − | in Pradlp ••!•!•; •!.:• "> comments on [[Chapter]] One [[Mchan]] hgrel, p. 21-3, 4 . the same topic was set forth as follows: atha prabha-svarapravesad anantaram [[bhagavan]] mahavajradharah sarva-tathagatakavavakcitiadhipatih sarvakulatmakam [[atmanam]]
| |
| − | paramarthasatyad vvutthiiya bhavanii winaikarasasvabhavena sarvatathagatamahasamayamandalamadhve pratisthapayamiisa/ "Immediately after the entrance of the [[Illusory Body]]) in to the [[Clear Light]], the Lord [[Mahavajradhara]], [[master]] ofthe [[Body]]. {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]], arousing himself, who is all the families, from [[Absolute Truth]] paramarlhasatya), by the [[intrinsic nature]] of 'single [[essence]]' {{Wiki|inseparability}}) ofthe [[phenomenal world]] the [[Illusory Body]] as samvrti-sotya) and
| |
| − | [[Nirvana]] the Clear Lisjht [[gnosis]] as paramartha-salya) established himself in the center of the 'Great Pledge [[mandala]] of all the [[Tathagatas]]." This is the four-cornered dustless [[mandala]].
| |
| − | Those passages clarify the usage of the [[word]] '[[bhaga]]' as [[Supreme Truth]], the [[Clear Light]], in the [[sense]] of what is entered. Hence, mystically, the [[word]] for '{{Wiki|female}} {{Wiki|organ}}' is employed for this arcanum, which therefore can represent any [[cakra]] of the [[body]] with the stipulation that the [[yogin]] enters (with a {{Wiki|subtle}}
| |
| − | I 312 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | [[body]]) that [[cakra]] and realizes the [[Clear Light]]. The comment on '[[bhaga]]' as 'destruction of [[defilement]]' (cf. the introductory secuon on the [[nidana]]) refers to the purifying function of the [[Clear Light]], which is credited with converting the impure [[Illusory Body]] into the [[pure]] [[gnostic body]] as the [[Sambhogakaya]].
| |
| − | The explanation of [[Yuganaddha]] consistent with the aljove remarks is treated as follows in the Pahcakrama, 5th [[krama]] ([[Yuganaddha]]), verse 18 (Sri [[Laksmi]], Vol. 63, p. 51-1, 2) : ragaragavinirmuktah paramanandam urtiman asamsararn sthitim kuryad y uganaddhaiibhai akah Possessing the ([[Illusory]]) [[Body]] in supreme [[ecstasy]] the
| |
| − | [[Clear Light]]), which is free from '[[desire]]' and '[[aversion]]' (- the prakrtis associated with Spread-of-Light and Light), he should remain as long as docs [[samsara]], [[contemplating]] [[yuganaddha]].
| |
| − | Sri [[Laksmi]] further explains that this verse portrays the [[state]] called '[[Nirvana]] without fixed abode' (apratifthita-nirvana). This is referred to in Pahcakrama, 5th [[krama]], verses 2, 25 : samsaro nirvrtiS ceti kalpaiuldvayavarjanat ekibhavo bhaved yalra yuganaddham tad ucyatc ,/ etad evSdvayajhanam apratiflhitanirvrtih j buddhatiam vajrasattvatvam sarvaiSvaryam tathaica ca
| |
| − | Having eliminated the two [[imaginations]] '[[samsara]]' and 'nirvana'—then wherein unification occurs, is called '[[yuganaddha]]' (the pair united). Just that is the [[non-dual]] [[knowledge]], the [[Nirvana]] without fixed abode, [[Buddha-hood]], the [[state]] of [[Vajrasattva]], as well as [[universal]] {{Wiki|sovereignty}}.
| |
| − | But the [[human]] inind prefers that a dwelling be localized somewhere. The Guhyasamajatantia, Chap. XVII, p. 139, has the passage :
| |
| − | I atha tc sarvc mahabodhisativah tan sarvatathagatan evam ahuh / sarvatathagatakayavakcittasiddhini bhaga-vantah [[kutra]] sthitani kva va sambhtitaiu sarvatathaga-tafo prahuli / trikayaguhyam sarvatathagatakayavak-cittain vajracaryasya kayavakcittavajrc [[sthitam]] , inaha-bodhisattva ahuh / kayavakcittaguhyavajratn [[kutra]] sthi-tam I sarvatathagatah prahuh / akase [[sthitam]] ; maha-bodhisattvah prahuh / akasam [[kutra]] [[sthitam]] j sarvata-thagatah prahuh / na [[kvacit]] / atha tc [[mahabodhisattva]]
| |
| − | ascaryaprapta adbhutapraptah tusnim sthita abhuvan / Then all those great [[Bodhisattvas]] spoke as follows to all the [[Tathagatas]] : "[[Lords]], where dwell the [[occult powers]] [[siddhi]]) of the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tatha-gatas ? Where have they arisen ?" All the [[Tathagatas]] replied : "The secret of three bodies—the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]] dwells in the [[diamond]] of [[Body]], {{Wiki|Speech}}, and [[Mind]] of the [[diamond]] hicrophant." The great [[Bodhisattvas]] asked : "Where dwells the secret [[diamond]] of his [[Body]], Specch, and [[Mind]] ?" All the
| |
| − | [[Tathagatas]] replied: "It dwells in the sky." The great [[Bodhisattvas]] asked: "Where dwells the sky?" All the [[Tathagatas]] replied: "Nowhere." Then those great [[Bodhisattvas]] in wonderment and amazement became [[silent]].
| |
| − | Another [[interpretation]] of the [[word]] '[[bhaga]]' is found inCelu-pa'sRatnavrkfa-nama-rahasya-samaja-vrtli(PTT., Vol. 63, p. 174-1) "It is said : 'Because it makes known everything, the mind(citta) is callcd "[[bhaga]] of the lady". From that is born the [[Teacher]].' " ( ji skad du thams cad ses par [[byed]] pahi [[phyir]] / thugs ni
| |
| − | bud med bha-gaho fes so de las bvuri ba ni ston paho / ).
| |
| − | However, the < ilia to which Cclu-pa refers is actually the bodhi-citta. There is a celebrated verse about this, which was pro-
| |
| − | nounced by Yairocana in the Guhyasamaja, Chap. Two :
| |
| − | sanabha; a; igatam skandhadhdli dyatanagrdhyagrdhakavarjitam / dharmanaiiatmyasamatayd siacittam adyanutpannam Sunyata-bharam // "My cilia is free from all modes-of-being; avoids the personality aggregates, realms, and sense bases, as well as subject and objcct; is primordially unborn, the intrinsic nature of voidness through the sameness of dharmanai-ralmya."
| |
| − | There arc also some other explanations of yuganaddha. Thus, Pancakrama, 5th krama, verse 12, associates yuganaddha with the 'central vein' of the body :
| |
| − | pindagrdhdnubhcdtibhyaifi pravcias lalhalalayt / utthanam ca lalv yalra samalad yuganaddhakam 11 By means of contraction (pindagraha) and expansion (anubheda)—die entrance, so in the abiding, and then
| |
| − | wherein the rising—through equality (of the two), there is 'yuganaddha'.
| |
| − | The Subhafita-samgraha (Part II. p. 421 quotes the Samvara-tanlra about yuganaddha:
| |
| − | esa svSbhavikah kayah iOnyatdkarunddvayah / napumsaka iti khyato yuganaddha iti kvacit
| |
| − | This Svabhavika Body, the non-duality of voidness and compassion, callcd the Androgyne, is sometimes said to be yuganaddha.
| |
| − | Finally, Pancakrama. 5th krama, verse 26 (Sri Laksmi. p. 52-2,3) defines yuganaddha in terms of samadhi:
| |
| − | oajropamasamadhis tu nifpannakrama eva ca ! mayopamasamadhii capy advayam tac ca kathyate
| |
| − | For the Diamond-like Samadhi is precisely the ni/panna-krama; and the Illusorv Samadhi is the non-dual (knowledge).
| |
| − | At this point, Sri Laksmi quotes a verse without naming the source : "With insight (prajiia) one docs not stay in samsSra; with compassion (karuni) one does not stay in (the quiescent) nirvina:—For a long time with not the means (upaya) and for the same long time with the means" ( / ses rab kyis ni srid mi gnas I I sftiri rjes mva nan hdas mi gnas ' / thabs mcd pa vis yun riri dan / / thabs kyis kyari ni yun rin Aid / ). Here 'insight' is not the 'means' and 'compassion' is.
| |
| − | HBHAII bhavaty a/fagunaiS caryair upetali sarvavit svayam / vicarej jhanadehena lokadhator ase>atah //34/^'
| |
| − | Equipped with the eight [[gunas]] to be practised, an [[omniscient]] being arises, and by himself wanders all over the [[worldly]] [[realm]] by means of the [[knowledge body]].
| |
| − | [[Mchan]] : 'Eight [[gunas]]' are {{Wiki|subtle}} [[form]], ctc. (sukpnarupddi) ; 'himself—the [[yogin]].
| |
| − | [[Pradipoddyotana]] on GuhyasamUja, Chap. XV, verse 51; Mchn hgrel edition, p. 124-4 : "Bccausc he has the eight guna-aiivarya he has glory (srimat)" ( / [[yon tan]] gyi dban phyug brgyad dan [[Idan]] pas na / de ni dpal [[Idan]] paho ' ). On this remark, [[Mchan]]
| |
| − | bgrel comments in part that it is the faikfa-yuganaddha. Pra-kOSiki on Bha (Vol. 60, p. 295-2): 'Equipped with the [[gunas]]' means he has the lordliness of eight [[gunas]] of the {{Wiki|subtle}}, etc. or has the lordliness of [[body]], ctc.; 'an [[omniscient]] being arises' means that he [[knows]] the [[mental]] make-up of all [[sentient]] l>cings
| |
| − | of {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}, and [[knows]] their [[death]], [[transmigration]], and [[rebirth]]; also, for the [[sake]] of [[sentient beings]] he 'by himself wanders by means of the jhSna-deha\ that is to say, he wanders 'all over the [[lokadhatu]]' by the [[illusory]] aspect as well as through all the [[Buddha fields]] ([[yon tan]] ics [[bya ba]] [[la sogs pa]]
| |
| − | smos te ' [[phra]] ba [[la sogs pa]] [[yon tan]] brgyad kyi dbah phyug
| |
| − | gam skuhi dbah phyug [[la sogs pa]] dc daii ldan paho / / scms can thams cad rig hgyur / ies pa ni hdas pa la [[sogs]] pahi [[dus gsum]] gyi nan na [[gnas]] pahi scms can thams cad kyi [[sems]] kyi [[spyod pa]] dah hchi hplto ba dah [[skye ba]] [[la sogs pa]] ses par hgyur re / i de biin flu yah scms can gyi don [[bya ba]] [[phyir]] [[bdag]] ftid ye Ses lus kyi [[spyod]] j ces pa ni [[sgyu ma]] Ita buhi [[rnam]] pas hjig rten gyi [[khams]] ma lus pa [[ste]] / sans [[rgyas]] kyi iih [[rnams]] yons su [[spyod]]
| |
| − | do .
| |
| − | [[Pradipoddyotana]] on Guhyasamdja, Chap. XVII, p. 135 and verse 39; [[Mchan]] hgrcl edition, p. 154-3: —
| |
| − | •i, Pradipnddyolana comment on the words trivajrah paiame-Svarah : "The three mjras are the [[diamond]] [[Body]], {{Wiki|Speech}}, and [[Mind]]; and he is 'supreme' ! pnrama' among them." "Furthermore. the eight arc : 1 lordliness (aikarya) of [[body]], (2) lordliness of {{Wiki|speech}}, i lordliness of [[mind]], (4) of [[magical]] prowess [[rddhi]] . 3 {{Wiki|omnipresent}} lordliness isanagataifvarya)
| |
| − | (6) of wish it ha . 7 of creating [[[kartr]]), (8) lordliness of the [[gunas]] ([[guna]] ."
| |
| − | b [[Mchan]] hgrel : The eight arc :)
| |
| − | 1 ) ability to simultaneously display {{Wiki|innumerable}} cor-
| |
| − | poreal [[manifestations]].
| |
| − | 2 ability to simultaneously teach the [[dharma]] to the different classes of [[sentient beings]] in their [[own]] [[language]].
| |
| − | '3) unsullied [[omniscience]].
| |
| − | 4) display of {{Wiki|innumerable}} [[magical]] feats.
| |
| − | ,5) {{Wiki|omnipresence}} in all [[realms]] (fifaya), times (kala),
| |
| − | and states (avasthd).
| |
| − | (6) ability to fulfil wishes as soon as wished.
| |
| − | 7) creation of various [[forms]], stationary or moving,
| |
| − | exactly as [[desired]].
| |
| − | (8) having the [[gunas]] of the [[ten powers]], etc.
| |
| − | By '[[ten powers]], etc.' the reference is made to the [[ten powers]] (dala-bala) and other [[attributes]] of the [[Tathagata]], such as the
| |
| − | I 316 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | four confidences. According lo the [[Mahavyutpatti]], Nos. 120-129, the [[ten powers]] are : 1. power to know the possible and the impossible (sthdnasthana), 2. power to know the {{Wiki|maturation}} of [[karma]], 3. power to know the various convictions (adhimukli), 4. power to know the various [[elements]] {[[dhatu]]), 5. power to distinguish between a {{Wiki|superior}} and {{Wiki|inferior}} sensory power ([[indriya]]), 6. power to know the [[paths]] going everywhere (sarvatra-gamini-pratipad), 7. power to know all accompanimcnt of [[meditation]] ([[dhydna]]), [[liberation]] (vimok;a), profound [[concentration]] ([[samadhi]]), [[meditative]] [[attainment]] (samdpatti), [[defilement]] (samkleia) and [[purification]] ([[vyavadana]]), 8. power to recollect former [[lives]] (purvanivisa), 9. power to know [[transmigration]] and [[rebirth]] (eyuty-utpatti), 10. power to know the destruction ofthe fluxes (asrava-kjaya).
| |
| − | Also, the [[yogin]] who 'wanders by himself' in verse 'BHA'— despite the mysterious maidens ([[kanya]]) mentioned under 'GE' and in Guhyasamdja, Chap. XV—is in that [[chapter]] classified by different families, according to [[Pradipoddyotana]] ([[Mchan]] hgrel, p. 120-4, 5 and 122-2). So, in the [[Sanskrit]] text, p. 94, the
| |
| − | [[phrase]], 'He would shine like a [[Buddha]]' (bhaved buddhasama-prabhah) refers to the [[yogin]] belonging to [[Vairocana]]. 'The [[king]] who holds all [[dharmas]]' (sarvadharmadharo rajd) is the [[yogin]] of [[Amitabha]]. 'By the praxis of [[Vajrasattva]]' (vajrasattvapra-yOgatah) means [[Aksobhya's]] [[yogin]]. 'Shining like [[Vajrasattva]]' (vajrasattvasamaprabhah) refers to [[Ratnasambhava's]] [[yogin]]. And 'the one accomplishing the [[desire]] and the [[liberation]]' (kamamokfa-prasadhakah) is the [[yogin]] of [[Amoghasiddhi's]] [[family]]. Besides, text, p. 95, the 'one of [[diamond]] [[nature]]' (vajradharmdtman) is the {{Wiki|superior}} [[yogin]] belonging to [[Amitabha]].
| |
| − | Gukyasamdjatantra, XV, 11, places this [[attainment]] on the Tenth Stage : "He would be Vajradharmatman, dwelling on the Tenth Stage, the [[king]] who holds the Vaksamaya, the Parame£vara who is supreme." (sa bhaved vajradharmatma daiabhumipratisthitah / vaksamayadharo [[raja]] sarvagrah paramesvarah).
| |
| − | HGEII geharji tasydmbaraS caiia yatra sa [[carati]] prabhuh / tatraiva ramate nityam mahasukhasamadhina //35// His home is the sky wherever he the Lord docs roam. By the [[samadhi]] of great [[ecstasy]] he forever rejoices in that very place.
| |
| − | commentary on the forty [[nidana]] verses 317
| |
| − | [[Mchan]] : 'sam/ldhi of great [[ecstasy]]* means the consubstantial [[bliss]] (sahajSnanda 1 'That very place' is the sky and is explained as paramdrtha-satya.
| |
| − | [[Saraha's]] Dohd-kofa (verses 93, 96 in Shahidullah's numbering) as I translate from the {{Wiki|Prakrit}} (given here) and the [[Tibetan texts]] reproduced in M. [[Shahidullah]], Les [[Chants Mystiques]] de h an ha et de [[Saraha]], was suggested for inclusion here by the citation in Tson-kha-pa's (Gsal [[bahi]] [[sgron me]] commentary on the Pahcakrama PTT, Vol. 159, p. 70-5 to p. 71-1):
| |
| − | 93. ruanc saala bi jo naii gahai, kunduru-khanai mah.isuha sahal ? jima tisia tisittane dhabai [[mara]] sosc nabhajjalu kahi pabai.
| |
| − | 96. kainala-kulisa bebi majjha thiu jo so suraa-bilasa, ko tahl ramai na tihuane kassa na puria asa ?
| |
| − | At the [[moment]] of 'resin' ([[kunduru]] is [[twilight language]] for indefinable 'union'), does he gain the great [[ecstasy]] ([[mahasukha]]) who docs not know completely the [[true nature]] (rliana, *rupana, taken {{Wiki|equivalent}} to [[svarupa]]) ? As one with avid [[thirst]] races for the [[water]] of a [[mirage]] and [[dies]] of [[thirst]] —how can he obtain the [[water]] of the sky ? That sport by [[pleasure]] located between the [[lotus]] and the [[diamond]], if anyone could not take [[pleasure]] there, in the [[three worlds]], whose {{Wiki|hope}} could he fulfil ? PrakdSikd on Oc (Vol. 60, p. 295-3,4) : 'The sky' means the [[realm]] of [[space]] (akdia-dhatu or kha-dhdtu); 'the Lord who roams wherever' is [[Sri Vajrasattva]], the Lord of the five who are [[Aksobhya]], etc.:. . . 'By the mahiisukhasamadhi he forever rejoices in that very place' has as external meaning that by producing in {{Wiki|immediacy}} the [[reality]] of the [[Clear Light]] he rejoices by [[rejoicing]] in [[emanating]] and reunification; ... as to 'wherever the Lord docs roam', he roams in whatever [[lotus]] of mudrd by tin: [[form]] of upper and lower [[bodhicitta]] of Sri [[Vajradhara]], bccausc the [[Tantra]] says, 'Whatever the sky within the [[bhaga]], it is ornamented with five skies';. . . this abiding in his [[own]] [[form]] of {{Wiki|introspection}} is the inner meaning.
| |
| − | Those remarks of the PrakdSikd introduce a number of difficulties, but also suggest the research to be brought up now. The [[nidana]] verse has the [[phrase]] 'his home is the sky'. Guhya-samaja, XII, verse 2 ("Documents') speaks of a spot of a great
| |
| − | I 318 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | [[forest]] and in a secludcd mountain. The [[Pradipoddyotana]] on this verse first explains the verse according to its literal [[form]] in terms of a beautiful place for [[meditation]], labelling this explanation the'hinted meaning' ([[neyartha]]). Then, to show the 'evident meaning' (nitartho), it cites some verses from the 'Arya-Yyakh-yana\ in fact from the Samdhiiyakarana PTT, Vol. 3, p. 242), translated with some remarks from [[Mchan]] hgrel, p. 83-2, 3 :
| |
| − | akaSakalpandyogaih [[skandha]] mahafaii malili asthanasthitiyogena pradese mahadalaye sambhogakalpairkfe '[[smin]] vividhe siddhipurfite nirmanaphalasamSobhe samyaksambndhipanate abhavavijane ramye sadhyaiii tad vajrasamjhakam
| |
| − | By procedures of considering their sky ( the [[Clear Light]]), the [[personality]] [[aggregates]] arc claimed to be 'he 'great [[forest]]'.
| |
| − | By the [[yoga]] of the place of no location (apratif /hitanindna), there are those '[[flowers]]' of the various (supramuudanc) [[siddhis]] on the [[wishing tree]] ofSambhoga (the [[illusory body]]) in a 'spot' which is a great place.
| |
| − | When there is the decoration of [[Nirmana]] 'fruit' on the [[joyous]] 'mountain' ([[Dharmakaya]]) of right completed [[enlightenment]] that is 'secluded' by lack of states, what is to be accomplished has the [[name]] '[[vajra]]' (i.e. [[Vajradhara]]).
| |
| − | Ratnakarasanti's Pindikrta-sudhannpdyika-L n.ti-ratndoali-nama PTT, Vol. 62, pp. 69-5 to 70-1) concerns itself with the same verse of Chap. XII, and adds further levels of [[interpretation]] following [[Candrakirti's]] classifying terms. Here, his 'Yatharuta* [[interpretation]] is most helpful :
| |
| − | The 'great [[forest]]' is the sky of 'she who is love's [[umbrella]]'. The 'spot* is the sky of *[[Devadatta]]. '[[Adorned with flowers]], fruit, and so on' is the sky of the [[Moon]] Lady. The 'mountain' is the sky of the [[Tortoise]] Lady. 'Secluded' is the sky of *Dhanavijaya (Nor rgyal ma). Because it is said : "Whatever the sky within the [[bhaga]], it is ornamented with five skies, beautified with [[eight petals]] and a nave with filaments. The [[ambrosia]] with the [[form]] of [[Sukra]], thrre located, ever drips."
| |
| − | The description of [[eight petals]] indicates either the heart-ca/tra, or the [[cakra]] which in the {{Wiki|male}} is at the [[root]] of the {{Wiki|penis}}; the [[latter]] seems meant here. Previously we took note that the
| |
| − | he f
| |
| − | 319
| |
| − | [[latter]] [[cakra]] constitutes the [[yogin's]] 'woman'. On the other hand, the remark in the PrakaSika on Ge, "by the [[form]] of upper and lower [[bodhicitta]]" suggests both [[cakras]].
| |
| − | The PrakaSika on Gc also says, "whatever [[lotus]] of mudrS," which refers to the families of [[goddesses]] respectively going with the five [[yogins]] mentioned under 'BHA', who, according lo the PrakaSika, abide in their [[own]] [[form]] of {{Wiki|introspection}}. According to Klori-rdol-bla-ma, as cited in my "[[Female Energy]] ...", p. 94, the butcher maiden belongs to [[Aksobhya's]] [[family]]; the washerman maiden to [[Vairocana's]]; the necklace-siringer maiden to [[Ratnasambhava's]]; the dancer maiden to [[Amitabha's]]; the artisan maiden to [[Amoghasiddhi's]].
| |
| − | Also, there are 'ages' ascribed to various ones of those maidens. According to the Guhyasamdjatantra, [[Chapter]] Four, verse 19 (.[[Mchan]] hgrel, p. 40), and [[Chapter]] Sixteen verse 91 ([[Mchan]] hgrel, p. 147), the maiden belonging to [[Aksobhya's]] [[family]] is aged 12; the one of [[Vairocana's]] 16. The article "[[Female Energy]]... " shows that this is consistent with the sizes ascribed to [[mandalas]] of [[Body, Speech and Mind]] in the Guhyasamdjatantra. Its [[Chapter]] Four mentions ([[Aksobhya's]]) [[mandala]] of [[Mind]] to have twelve liastas; its [[Chapter]] Sixteen mentions Yairocana's [[mandala]] of [[Body]] to have sixteen [[hastas]], and [[Amitabha's]] [[mandala]] of Spcech to have twenty [[hastas]]. On this [[principle]], the maiden of [[Amitabha's]] [[family]] is aged 20. In that article, p. 103, I cited a passage from [[Saraha]] setting forth five ages, the cight-ycared [[Kumari]], the twelveyear-old Salika, the sixtccn-ycarcd one called [[Siddha]], the twenty-year-old *Balika, and the twenty-five-yeared *Bhadra-kapalinl. By implication, [[Ratnasambhava's]] and Amogha-siddhi's maidens, in whatever order, have the ages of 8 and 25. The Guhyasamdjatantra (Chap. 8, verse 7) mentions the age 25, but no age 8. Since this [[Tantra]] regularly has a four-fold correspondence in terms of the four [[goddesses]], and hence to four [[Tathagatas]], the basic three plus [[Amoghasiddhi]] (the 'karmanatha'), it follows that [[Amoghasiddhi's]] maiden is aged 25, but so far I find no passage to confirm this. In that article, p. [[108]], I included a quotation from the Mahamudratilaka : "If one docs not obtain a twelve-yeared, or sixtcen-yeared {{Wiki|female}}, adorned with good features, long [[eyes]], attractive figure and youth, then a twcnty-ycared one is proper. Other '[[seals]]'
| |
| − | I 320 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | ([[mudra]]) above twenty put the [[occult]] power far off. One
| |
| − | should offer his sister, daughter, or wife to the '[[master]]' ([[guru]])." This passage is one {{Wiki|evidence}} that the 'ages' refer to the length of time it takes the [[yogin]] to reach the [[siddhi]]. Other interpretations ofthe 'ages' presented in that article were, for the sixtecn-yearcd maiden, the sixteen [[voidnesses]] as well as sixteen {{Wiki|vowels}}, the sixteen transits of [[winds]] and the sixteen digits of the [[moon]]. The twelve-yeared maiden can be interpreted as the twelve {{Wiki|vowels}} by leaving out the 'two neuters' (r, }, j, and I) from the I6-vowel group, or as twelve transits by leaving out the last four transits.
| |
| − | Besides, according to [[Guhyasamajatantra]], Chap.XV. verse 51, the maidens can belong to eithert he [[realm of desire]] ([[kamadhatu]]) or the [[realm of form]] (ritpadhatu). According to the Pradipoddyo-tana on this, the ones in the [[realm of desire]] can be the daughters of the six [[passion]] families (the [[Tusita]] [[gods]], etc., a standard category of non-tantric [[Buddhism]]), the ones called 'surabhoga' are the daughters of the [[Cakravartins]]; and the 'kulavrata' means they can belong to the families of [[gods]], [[asuras]], and soon. The ones in the [[realm of form]] have {{Wiki|superior}} capacity (for [[siddhi]]).
| |
| − | II $U II tfv evabhasabhedefu sandhya-ralri-dinesu ca vyavahdrah krto lokc jhanatrayanidarSanat // 36 11 A [[Wikipedia:Convention (norm)|conventional]] illustration is made in the [[world]] regarding just these {{Wiki|distinctions}} of lights as the {{Wiki|twilight}}, the night, and the day—so as to see the three gnoses ([[jhana]]).
| |
| − | Both [[Mchan]] and the PrakaSika have little to add here.
| |
| − | These illustrations arc made to the [[disciple]] by a revered [[guru]] by way of [[Initiation]] (abhifeka). The Mani-mdld commentary on the Pahcakrama states (PTT, Vol.62, p. 208-1) : "The [[exalted]] deary a, by removal of the eye-veil ([[timira]]), reveals to the disciplc the outer abhisambodhis" ([[slob dpon]] mchog ni rab rib spans pas slob ma la ni phyi rol byari chub bstan). Therefore, in his Abhisambodhi-krama of the Pahcakrama, [[Nagarjuna]] precedes the actual delineation of the abhisambodhis with verses showing the disciplc's exhortation to the [[guru]] to reveal those abhisaipbodhis.
| |
| − | tatsamaradhariaip krtvd varfarp masaip athdpi va / tasmai tuffdya gurave pSjam kurydt tu Saktitah // 3 // tatas tuffo mahayogi pahcakdmopabhogatah / dlokasyodayam kurydt samapattividhSnatah // 5 //
| |
| − | he f
| |
| − | 321
| |
| − | kalaSddau susamsthdpya bodhicittam prayatnatah / ardharatre cabhisihcel sutisyam krpayS [[guru]] It // 6 //
| |
| − | abhiffkam tu samprapya pratyusasamaye punah / sampBjyaradhayet stotrair [[gurum]] Si/yah krtahjalih // 7 //
| |
| − | druf/ukdmo 'bhisambodhim sarvaf unyasvabhavikdm / stutvii krtaiijalih Sisyo guriim samcodayet punah // 12 //
| |
| − | prayaccha me mahdndlha abliisambodhidarSanam /
| |
| − | karmajanmavinirmuktam abhasatrayavarjitam // 13 //
| |
| − | evam aradliito [[yogi]] sadbhutagunakirtanaifi /
| |
| − | iify e kdrunram utpadya kramam evam atharabhet // 16 // Having propitiated (the hierophant) for a month or even for a year, he should make [[offering]] as he is able to that
| |
| − | [[pleased]] [[guru]] ....... Then the mahSyogi, [[delighted]] through
| |
| − | [[enjoyment]] of the five [[pleasures]], should arouse {{Wiki|light}} by a [[rite]] of equipoise (samSpatti). By engaging the'mind of [[enlightenment]]' he well disposes the flask and so on; and
| |
| − | at midnight the [[guru]] kindly [[initiates]] the good [[disciple]]. Having received [[initiation]], the [[disciple]] at the time of dawn respectfully [[bows]] to the [[guru]] and pleases him with worshipful verses of praise__________When that discipic, desirous
| |
| − | of [[seeing]] the [[abhisambodhi]] which is the [[intrinsic nature]] of [[universal void]], had praised, then respectfully [[bowing]] to the [[guru]], he should exhort him further : 'Oh, great lord, pray offer me the glimpse of [[abhisambodhi]], {{Wiki|liberated}} from [[karma and rebirth]], and free of the three lights !'
| |
| − | The [[yogi]], thus gratified by the recital of {{Wiki|holy}} qualities, [[feeling]] [[compassion]] toward the discipic, then begins the steps this way :
| |
| − | Pahcakrama, 2nd [[krama]], verse 30 :
| |
| − | sai/willimatrakaiti [[jnanam]] akaSavad alakfanam / kini tu tasya prabhedo 'sti samdhyaratridivatmanah //
| |
| − | The [[gnosis]] ([[jhana]]) which is purely introspective is characterless like the sky. But it has a [[division]] going with the {{Wiki|twilight}}, the night, the day.
| |
| − | Pahcakrama, 4th [[krama]], 17 :
| |
| − | [[aloko]] rStribhagah spliu(aravikirartah sydd awalokdbhdsah sai/idhyalokopalabdhab prakrtibhir asakrd [[yujyate]] svabhir etat I 'Light' is the (moon-rise) part of night. The day with its spreading rays of the bright {{Wiki|sun}} is 'Spread-of-Light'.
| |
| − | I 322 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | Twilight is 'Culmination-of-Light'. They work again and again by their [[own]] prakrtis.
| |
| − | Therefore, the [[Clear Light]], or [[universal void]], is free of day, night, and {{Wiki|twilight}}. These [[Wikipedia:Convention (norm)|conventional]] illustrations also involve the {{Wiki|distinction}} of inner and outer Abhisambodhis, as are explained by [[Aryadeva]] in his Carya-melapaka-pradipa (PTT, Vol. 61, p. 308-2), where we should observe that he employs the [[word]] '{{Wiki|nescience}}' ([[avidya]]) as in [[nidana]] verse 3 :
| |
| − | I de la mrion par byari chub pahi rim pa ni [[rnam pa]]
| |
| − | giiis te I hdi lta [[ste]] phyi dan nan giho / / de la dan [[por]] phyihi bstan par bya [[ste]] / tho raris kyi thun mtshams su ma rig pahi snari ba hdas na ji srid ni ma [[gsal]] bar ma gyur pa [[ste]] / hdi la ni hod [[gsal ba]] dri ma mcd pahi [[rnam pa]] [[gsal]] 2iri lus dan nag dan yid dan bral ba thams cad
| |
| − | stori pahi [[mtshan]] riid can no / / fli ma gar ba ni snan ba mched paho / / fii ma nub pahi thun mtshams su ma rig paho / / [[zla ba]] sar [[bahi]] tshc ni snari baho / / de ltar stori pa Aid [[rnam pa]] b£i phyi rol ries par [[bstan pa]] bsad nas / da ni nari gi mrion par byari chub pa so so ran gis rig pahi [[mtshan nid]] can rim pa hdis bstan par bya [[ste]] / dari [[por]] smig rgyu [[lta bu]] la hod zer Iriahi [[tshogs]] dari [[Idan]] par
| |
| − | mthori rio / / griis pa snari ba [[ste]] / zla [[bahi]] hod zer lta
| |
| − | buho I I [[gsum pa]] ni snari ba [[mched pa]] [[ste]] / ni mahi hod
| |
| − | zer Ita buho / / bii pa ni snari ba [[thob pa]] [[ste]] / [[mun pa]] lta buho I I dc nas [[mun pa]] dan bral [[bahi]] [[skad cig]] la hod [[gsal ba]] [[ste]] [[sin]] tu [[gsal]] brtag tu snari [[bahi]] [[mtshan nid]] can
| |
| − | [[don dam]] pahi [[bden]] pahi rari gi [[mtshan nid]] ye scs kyi. mig gis mthori rio /
| |
| − | Here, there are two kinds of [[Abhisambodhi]] sequences, namely, outer and inner. Of those, I shall first explain the outer kind. In the morning {{Wiki|twilight}}, when the {{Wiki|nescience}} {{Wiki|light}} has passed away but still the {{Wiki|sun}} is not bright— this characterizes the [[Clear Light]], clear, of immaculate aspect, the [[universal void]] free from [[body]], spcech, and [[mind]]. The [[rising]] of the {{Wiki|sun}} is Spread-of-Light. The {{Wiki|twilight}} of sunset is {{Wiki|nescience}}. The time of moonrise is Light. Having in that way related the external illustrations of the four kinds of voidncss, I shall teach the inner Abhisambodhis by this sequence characterized by {{Wiki|introspection}} : One sees first a [[mirage]] [[appearance]] with a
| |
| − | commentary on the forty [[nidana]] verses 323
| |
| − | {{Wiki|mass}} of five {{Wiki|light}} rays. Second is Light, like moon-rays. Third is Spread-of-Light, like sun-rays. Fourth is Culmination-of-Light like {{Wiki|darkness}}. Then, in an instant free from {{Wiki|darkness}}, there is [[Clear Light]], characterized by a very bright lasting {{Wiki|light}}, the {{Wiki|individual}} [[characteristic]] of [[Paramartha-satya]], which one sees with the [[Eye]] of [[Knowledge]].
| |
| − | In that passage, [[Aryadeva]] presents four outer abhitaipbodhis (revelations), namely, natural [[phenomena]] revealing the voids or lights; and five inner abhisaipbodhis (also, revelations), namely, [[psychological]] states that are actually the voids or lights.
| |
| − | The 'revealed' source for the [[Abhisambodhi]] illustrations is Guhyasamajalantra, Chap. XV p. 95 :
| |
| − | aslamile tu vajrarke sadhanam tu samaiabhet / arunodgamavelayam sidhyate bhavanottamaih //
| |
| − | When the [[diamond]] {{Wiki|sun}} is setting, he should begin the [[sadhana]]. At the initial [[appearance]] of dawn he will succeed with the supreme contemplation.
| |
| − | The [[Pradipoddyotana]], [[Mchan]] hgrcl edition, on this (PTT, Vol. 158, p. 121-2), explains that the '[[diamond]] {{Wiki|sun}}' (vajrdrka) is characterized by the [[attainment]] of the 'means' [[gnosis]] (updya kind of j [[nana]]), hence Spread-of-Light. When this sets, there is the [[form]] of '[[insight]]' iprajha). hence Light. Then before the [[Clear Light]] can emerge, that Light must pass into Cul-
| |
| − | mination-of-Light, which is the initial appcarancc of dawn, or {{Wiki|nescience}} ([[avidya]]). Then, on the basis of the three gnoses, namely, voidncss, further voidncss, and great [[voidness]] (Light, Spread-of-Light, and CuImination-of-Light), riding on the [[winds]], the [[yogin]] soars to the [[Clear Light]] and perfects the maha-mudra ('[[great seal]]';.
| |
| − | The [[success]] in the practice is indicated in the Guhyasamdja-tantra, Chap. XVIII, p. 162 :
| |
| − | vajrapadmasamayogaj jvalya sanldpya yogina / udyate sphafikakaram jhdnasiiryam ivdparam //
| |
| − | Through union of [[vajra]] and [[padma]] by the [[yogin]], blazing, burning,
| |
| − | The incomparable {{Wiki|sun}} of [[knowledge]] rises with crystalline [[appearance]].
| |
| − | That description clearly points to the mysdeal [[experiences]] of [[Gautama Buddha]] under the [[Tree of Enlightenment]] during the
| |
| − | I 32
| |
| − | yog
| |
| − | f the guhyas
| |
| − | night inaugurated by defeat of the [[Mara]] host at dusk, and finally [[Full Enlightenment]] at the flush of dawn—in the joy-faced night (nandimukhayam rajanyam), or night becoming rosy-colored, quoted from the Mahavaslu in my "Notes on the [[Sanskrit]] Term [[Jhana]]," p. 265. The follow-up to that early study is that the {{Wiki|color}} of the sky represented the three lights by three natural features, the blackness of night (Culmination-of-Light), the [[red]] glow of the {{Wiki|sun}} wishing to rise (Spread-of-Light), the setting [[full moon]] (Light), a sort of "three-in-one", the [[revelation]] of the Clear Light—in [[Aryadeva's]] [[language]] : "free from [[body]], {{Wiki|speech}}, and [[mind]]".
| |
| − | II VIII vicitravyavahiiriis ca laukikaih fiarikalpitah / palhatrayavibliagcria jhanatrayasamudbhavih // 37 // [[Worldlings]] [[imagine]] the multiform conventions, which divided into [[three paths]], originate the [[three knowledges]]. [[Mchan]] : 'The multiform conventions' are : {{Wiki|male}}, {{Wiki|female}}, neuter; right, left, middle; harsh, mild, {{Wiki|medium}}; ctc. '[[Three paths]]' means those leading to the [[Clear Light]].
| |
| − | The '[[three paths]]' are probably the [[Body]], {{Wiki|Speech}}, and [[Mind]] referred to in the PrakaSika on Vi.
| |
| − | I collected a number of these 'multiform conventions' in the articlc "[[Female Energy]]...," from which its Table 2 headed "The Great Time" is here reproduced :
| |
| − | IX. THE GREAT TIME
| |
| − | Om I [[Ah]] II [[urn]]
| |
| − | [[Prajna]], the [[form]] I [[Upaya]], the [[form]] [[Androgyne]]
| |
| − | of woman of man
| |
| − | 8-petalled [[lotus]] 5-pronged [[thunder]]-
| |
| − | bolt
| |
| − | [[Moonlight]] Sunlight [[Fire]]
| |
| − | Night Day Juncture of day and
| |
| − | Left night
| |
| − | Right Middle
| |
| − | Waking [[Void]] [[Dream]] Further [[Void]] [[Dreamless sleep]] Great [[Void]]
| |
| − | Light Sprcad-of-Light Culmination-of-light
| |
| − | [[Body]] {{Wiki|Speech}} [[Mind]]
| |
| − | [[Vairocana]] [[Amitabha]] Aksobhva
| |
| − | [[Birth]] [[Intermediate State]] [[Death]]
| |
| − | [[Nirmanakaya]] [[Sambhogakaya]] [[Dharmakaya]]
| |
| − | [[Tamas]] [[Rajas]] Saliva
| |
| − | Head Neck [[Heart]]
| |
| − | Inspiration Retention Expiration
| |
| − | [[Indrabhuti]] presents another list of synonyms and correspondences in his commentary on the fri-sampula-tilaka callcd flkSsmrti-samdarSanaloka PIT, Vol. 55, p. 77-2):
| |
| − | I [[shin]] [[stobs]] dah snah ba dah lus dah scms dah [[ston pa]] dah [[zla ba]] dah ies rab dah intshan ino dah gian dbah dah om dah [[ah]] ho dc biin du rdul dah snah ba [[mched pa]]
| |
| − | dah hag dah scms las byuh ba dah / [[sin]] tu [[ston pa]] dah /
| |
| − | hi ma dah [[thabs]] dah hin mo dah / [[kun brtags]] dah I a
| |
| − | dah hri ho dc biin du [[mun pa]] dah snah ba [[thob pa]]
| |
| − | dah yid dah [[ma rig pa]] dah stoh pa [[chen po]] dah
| |
| − | [[sgra]] gcan dah yah dag par [[sbyor ba]] dah mtshams dah
| |
| − | yons su [[grub pa]] dah [[hum]] dah [[phat]] ho /
| |
| − | [[Sattva]] -[[guna]] . Light, [[Body]], [[citta]], [[Void]], [[Moon]], [[Insight]] prajha . Night, [[paratantra]], Om and [[Ah]]. Likewise, [[rajas]] -[[guna]]), Spread-of-Light, {{Wiki|Speech}}, [[caitta]], Further [[Void]], {{Wiki|Sun}}, Means upSya), Day, [[parikalpita]], A and Hri. Likewise, [[tamas]] (-[[guna]]), Culmination-of-Light, [[Mind]], [[avidya]], Great [[Void]]. R.ihu, [[samyoga]] ([[marriage]]), {{Wiki|twilight}}, pari-nispanna, [[Hum]] and Pltat.
| |
| − | A little further in the same work, [[Indrabhuti]] says (p. 77-5): Here, '{{Wiki|inferior}}' Jiina) means that by Om Aentrance (of the [[wind]]), he generates the {{Wiki|fairies}} located in patila. Likewise, '{{Wiki|medium}}' ([[madhya]]) means that by [[Ah]] = staying (of ditto), he generates those located over [[bhumi]]. And, 'best' ([[pranita]]) means that by Hum—rising (of ditto), he generates those ranging in the sky ([[khecari]]). Likewise,
| |
| − | in respective order, there are {{Wiki|innumerable}} sets, [[including]] [[three mandalas]], [[three paths]], three [[eyes]], [[three bodies]] ([[kaya]]), [[three liberations]] :imok<a), three worlds (toka), three gestations (bhaia), three realities (lattva), three times, three samdhya (dawn, noon, and dusk), threefirma-mcnts ? gagana . three creature worlds (jagat), the triple fortiheaton (Iripura), three germ syllables (bija), triangle (Irikona), three places (possibly three seats, pi/ha),
| |
| − | three gunas, three letters (ak\ara). three lights (iloka). three characters (.siabhaca), three realms (dhalu), three faces (mukha), three hearths, three kinds of form (rupa).
| |
| − | HJAjl janma ca slhilibhaiigena anlarabhavasantslhilih / yavanlyah kalpana lake citlavayu-vijrmbhila(i //38//
| |
| − | (Namely) birth, and by loss of abode—formation of the
| |
| − | I 326 yog a o f th e guhyasamajatantr a
| |
| − | intermediate state. To the extent there is discursive thought in the world, so is there phenomenal projection of mind and (its vehicular winds.
| |
| − | Mchan: The verse refers to birth, death, and the state between those two (the antardbhava). Just as in the case of the two preceding verses, this one presents synonyms of the three gnoses. So also earlier (nidana verse 25 citta, caitta, avidya; and soon. The synonyms are collected in the 2nd krama sems dmigs kyi rim pa) of the Pahcakrama. In the case of the intermediate state, this generates the Illusory Body inaya-dcha . The ultimate root is the extremely subtle wind and the mind mounted upon it.
| |
| − | Discursive thinking (kalpand) phcnomenalizes that wind and its mounted consciousness. Prakasika on Ja PTT, Vol. 60, p. 295-4, 5) : 'To the extent there is discursive thought in the world* means the discursive thought going with the twelve-membercd Dependent Origination (ji shed hjig rten gyis brtags pa ' ies pa ni rten ciri hbrcl bar hbyuh ba van lag bcu gnis la sogs pahi rnam par rtog paho).
| |
| − | In my article "Buddhist Genesis and the Tantric Tradition", there are various passages from the works of Tsoh-kha-pa to show that he laid great stress upon the concordance with the three things, birth, death and the intermediate state. According to Tsoh-kha-pa, contemplation of the Dharmakaya purifies death; of the Sambhogakaya, the intermediate state; ofthe Nirmanakaya, birth. Such contemplation takes place both in the Stage of Generation and in the Stage of Completion.
| |
| − | HHAll hasyalasyakriyas caiva navanatyarasanvitah / mudramantravikalpai ca vajrasattvavicetfitam 39'
| |
| − | Both the acts of laughter and accompanied dance with the nine sentiments of dramatic art. as well as mudra, mantra, and mental formation, are enacted by Vajrasattva (the tantric hierophant).
| |
| − | Mchan : 'Laughter' and the mutual gaze at the time of the catyi (i.e. steps in divine courtship). 'Accompanied dance': a dance (lasya) accompanied with singing and instrumental music. 'The nine sentiments of dramatic art' : this refers to accomplishing the Illusory Body from the wind-and-mind-onlv belonging to the sadhaka"s innate body (nija-deha). 'Mudra' of body; 'mantra' of speech; 'mental formation' of binding (fchin ba). 'Enacted by Vajrasattva' : this furnishes the reason
| |
| − | COMMENTARY ON THE FORTY NIDANA verses 327
| |
| − | for the earlier statement that the one who knows the intrinsic nature is not adhered to by sin.
| |
| − | Praka.tikA on Ha (Vol. <">0, p. 295-5) : '[[Mental formation]]' means the various mentals, such as ouc-pointcdness; 'enacted by [[Vajrasattva]]' means that all those (acts) are enacted through the [[Illusory]] [[Samadhi]] (imiiyopama-samiidhi) ([[rnam]] par [[rtog pa]] ni [[sems las]] bvuii ba rtsc gcig pa la [[sogs]] paho / / [[rdo rje]] [[sems]] dpahi [[rnam]] hphrul its pa ni de dag thams cad [[sgyu ma]] Ita buhi tin he hdxiu las [[rnam]] par hphrul pa stc).
| |
| − | Mndra, [[mantra]], and [[mental formation]] (in [[samadhi]]) are coordinated respectively with the [[three mysteries]] of the [[Buddha]] his [[Body]], {{Wiki|Speech}}, and [[Mind]]. The first two are especially, credited with attracting the [[deities]] (the [[mental formation]] is also required for 'binding' them), as in the Guhyasamajalantra, Chap. XIV. p. 87 ([[Mchan]] hgrel, p. 115-5):
| |
| − | mudrabhedena sarvefdm mantrahhedena sarvatha I akar>anafiadam prnktam na cen naSam avapnuyat 11 vajrasattvo maharajo codaniyo muhur muhuh !' sa eva sarvamnnhanam [[raja]] paramaliUvatali /,' By [[division]] of ' m.ih.i-' mudri into mantra-deha and jndna-deha ) of all the [[gods]] . and by [[division]] of ;[[diamond]]-) incantation into two kinds, in every case— the way of attracting is explained. If it were not so, that (way of attracting wo-dd be unsuccessful. [[Vajrasattva]] (the [[latter]], the sixth, as the basis of the former five) is the Great [[King]] to be exhorted kept in [[mind]]) again and again.
| |
| − | For.; just he is the ever-supreme [[king]] of all incantations.
| |
| − | [[Vajrasattva's]] [[activities]] arc summarized in I'ahckrama, 3rd [[krama]], verse 31: S.i [[Laksmi]], Vol <">:!, p. 39-2, 3:
| |
| − | Srngaradyupabhizam ca gUavadyadisevanam I kalasu ca pra: rttim ca kuryad udakacandravat 11 He should practise the [[experience]] of the '{{Wiki|erotic}}', etc. (the nine sentiments . the recourse to the three [[adamantine]]) songs and instrumental [[music]] (the four beginning with vina), and so on, as well as engagement in the (sixty-four) kala or kdmakald) (in each ease i in the manner of the '[[moon]] in the [[water]]' (i.e. while in the Illusory-like [[Samadhi]] (mayopama-samadhi).
| |
| − | In [[Indian]] dramatic {{Wiki|theory}}, [[lasya]] is the sweet, gracefiil, and {{Wiki|feminine}} [[dance]]. The nine sentiments are : {{Wiki|erotic}} (Srngdra),
| |
| − | I 328 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | heroic ([[vira]]), [[furious]] ([[raudra]]), humorous (,[[hasya]]), wondeiful ([[adbhuta]]), [[compassionate]] ([[karunya]]), disgusting (bibhalsa), frightful (bhayanaka); plus the ninth, [[tranquil]] (sanla) with [[indifference]] to [[worldly]] [[objects]] and [[pleasures]]. Two passages should clarify their [[tantric]] [[interpretation]]. The first is from Sri Rahugupta-pada's PrakdSa-nama-Srihevajrasadhana (PTT, Vol, 56, p. 132-1):
| |
| − | Among those (nine sentiments), the 'single {{Wiki|taste}}' ([[ekarasa]]) together with (the [[goddess]]) [[Nairatmya]] is the
| |
| − | '{{Wiki|erotic}}'; the staying at the burning ground is the 'heroic'; the furried {{Wiki|brow}} and bared fangs is the 'disgusting'; the [[blazing light]] is the '[[furious]]'; the [[enhancement]] ([[exaggeration]]) of face is the 'humorous'; the [[garland]] of dripping heads is the 'frightful'; the [[consciousness]] of assisting
| |
| − | [[sentient beings]] is the '[[compassionate]]'; the [[illusory]] [[form]] is the 'wonderful'; the [[defilement]] of [[lust]], etc. is the '[[tranquil]]'. The second is from Sri [[Laksmi]], Vol. 63, p. 39-2 :
| |
| − | (They are) union with the partner ([[mudra]]) ('{{Wiki|erotic}}'), staying in the burning ground, ctc. ('heroic')., enjoying the [[ambrosia]] ('[[furious]]'), [[rite]] of revived corpse (vetala-vidhi) ('disgusting'), holding of various [[emblems]] /humo-rous'), drastic [[rites]] (abhicara) ('frightful'), {{Wiki|empathy}} with the great [[suffering]] of all [[sentient beings]] ('[[compassionate]]'), accomplishing [[enlightenment]] by the five great pledges, ([[samaya]]) in conflict with the [[world]] (i.e. the five that oppose the five [[layman]] [[vows]]) ('[[tranquil]]'), and the [[characteristic]] of having the [[Clear Light]] in {{Wiki|immediacy}} ('wonderful'). The [[goddess]] [[Nairatmya]] of the former passage belongs
| |
| − | to the [[Mother Tantra]] [[tradition]]; outside of this fact, the passag. is appropriate and helps explain Sri Laksmi's text, since she leaves out the titles '{{Wiki|erotic}}', etc.
| |
| − | The three [[adamantine]] songs are very likely the group of three songs discussed in [[die]] Snags rim [[chen]] mo (I. 242b2, ff.): "The three songs arc the 'song of [[reality]]' (lattvagita), 'song of [[true nature]]' (dharmalagita), and 'song of [[mudra]]' (mudragila)" (glu [[gsum]] ni [[de kho na]] fiid kyi glu dan [[chos]] nid kyi glu dan [[phyag]] rgyahi gluho). By 'songs' are meant verses that [[art]] sung,
| |
| − | namely, 'song of [[reality]]' means a verse for '[[reality]] of [[intrinsic nature]]' (•svabhava-tattva, T. ran b£in gyi dc kho na nid),
| |
| − | one for '[[reality]] of [[mystic]] [[attainment]]' (*vibhuti-tattva, hkhor [[bahi]] [[de kho na]] iiid), and one for '[[reality]] of [[purity]]' ([[visuddhi]]-
| |
| − | commentary on the forty [[nidana]] verses 329
| |
| − | [[tattva]], [[rnam]] par dag pahi dc kho na Aid). Then, a verse each for 'song of true nature'—referring to the [[pure]] dharmadhitu, and 'song of mudrd'—referring to the [[pride]] (garva) of [[body]], make five verses in all, as presented and explained in Snags rim [[chen]] mo.
| |
| − | The four kinds of musical instruments are personified as [[goddesses]] in the [[mandalas]] of the [[Mother Tantras]] Sampufatantra and [[Hevajratantra]] (Raghu [[Vira]] and [[Lokesh Chandra]]. A New Tibelo-Mongol [[Pantheon]], Part 12), to wit: [[Vamsa]], Vina, Mu-kunda, [[Muraja]]. Jalandharipada's Hcvajrasadhanasya-lippaifi-fuddhi-iajrapradipa (PTT, Vol. 56, p. 121-5) assigns colors to these [[goddesses]] as follows: the [[yellow]] [[goddess]] Vina, the [[red]] [[goddess]] [[Vamsa]] ({{Wiki|bamboo}} {{Wiki|flute}}), the smoky-colored [[goddess]] [[Muraja]] (barrel [[drum]]), the white [[goddess]] [[Mukunda]] (round [[drum]]) (/pi wan ma ser mo •'/ glin bu ma [[dmar]] mo / / rdza rna ma du [[bahi]] mdog can ma riia zlum ma dkar mo /).
| |
| − | For the sixty-four kald, it should be observed that the list of hiimasutra begins with gita-iadya, so gitavadyadi ir the above Pahcakrama verse III, 31, can refer to the [[kalas]] in the ordinary meaning of the sixty-four [[worldly]] [[arts]]. However, Sri Laksmi's commentary also permits the [[interpretation]] of kald as kamakali. On p. 39-3, she states this particular list as beginning with 'embracing' {dlinganam, hkhyud pa; and 'kissing' (cumbana, ho [[byed]]), {{Wiki|expressions}} which occur among the forty '{{Wiki|male}} natures (cf. under [[nidana]] verse 2;, but here obviously relate to kama-Sdstra {{Wiki|terminology}} of catuhfoffi. Kloh rdol [[Bla ma]], Vol. I, Section Ma, presents two versions of arriving at the number sixty-four (catuh>Pfli): the kiss • ho [[byed pa]]), the embrace (hkhyud pa), the bite so hdebs po), the fore-play (jad dag par [[bskyed pa]]), {{Wiki|erotic}} crics (sid kyi [[sgra]] sgrogs pa), the {{Wiki|male}} [[posture]] in coitus [skyes pahi [[bya ba]] . the woman s) getting on top (slen na hdug pa:, the eighth one not printed somehow, perhaps the 'oral intercourse' of A'amasulra); each one divided into eight varieties, yielding sixty-four. The alternate list amounts to eight varieties of the embrace, eight of the kiss, eight of the {{Wiki|male}} [[posture]] in coitus, eight of the [[bile]], eight of the scratch, eight of the forcplav, eight of {{Wiki|erotic}} crics, and again, the eight of an omitted eighth one, perhaps the 'oral intercourse'), making sixty-four in all. Neither {{Wiki|solution}} actually names the respective eightfold subdivisions, so this kama-kald {{Wiki|terminology}} remains lexical as far as these tanlric texts are concerned, but creatcs
| |
| − | I 330 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | mythologicallv salacious reading out of the four respective movements of the [[goddesses]] as [[elements]] (upwards, at acute angles, forward, and downward).
| |
| − | I/RA11 ralnam any am na cistiha siadhi}thanad rlc mahal / prabhisvaraviSuddham ced vahnifuddho manir [[yatha]] //40//
| |
| − | There is no [[jewel]] in this [[world]] so great as the [[Svadhisthana]], if [[purified]] by the [[Clear Light]] like a [[gem]] cleansed by [[fire]]. [[Mchan]] : [[Svadhisthana]] = [[Illusory Body]]. 'No [[jewel]] in this [[world]] so great' because it can confer in this very [[life]] the goal of [[Buddhahood]]. 'No [[jewel]]* : no secret [[state]]. '[[Purified]] by the [[Clear Light]]' : by entering the [[Clear Light]]. Prakasika on [[Ra]] (Vol. 60, p. 296-1): 'By [[fire]]", etc. means : if the Svadhisthana-body is [[purified]] by the [[Clear Light]] [[attained]] by [[the fourth]] stage, then, like {{Wiki|gold}} cleansed by [[fire]], it becomes immaculate and devoid of phenomenalization. Therefore, it is only known through contemplation of [[the fourth]] stage (mes 2es [[bya ba]] [[la sogs pa]] smos te / rim pa b£i pas tliob pahi hod [[gsal]] bas gal tc /
| |
| − | [[bdag]] [[byin]] gyis rlob pahi sku dag par hgvur ra / dehi tshc mes sbyans pahi [[gser]] b£in du [[rnam]] par [[dag pa]] dri ma med cin [[spros pa]] med par hgyur ro / / dehi [[phyir]] rim pa b£i pa yah [[sgom]] par [[byed]] par [[rig pa]] kho naho).
| |
| − | Following are some passages about the [[Svadhisthana]]'. Pahcakran.a, 3rd [[krama]], 12 :
| |
| − | svHdhi}\h6nakramam labdhvd sarvabuddhemayah prabhuh / janmanihaiva buadhalvam nihsamdeham prapadyate //
| |
| − | He the lord, composed of all the [[Buddhas]], having arrived at the stage of [[Svadhisthana]], without [[doubt]] attains [[Buddhahood]] in this very [[life]].
| |
| − | Pahcakrama, 3rd [[krama]], 25 :
| |
| − | sarv&kir&varopeto asecanakavigrahah / dariayet laiji fuiifyaya svSdhifthanam lad [[ucyate]] //
| |
| − | Endowed with the best of all aspects is the bodv which one never tires of [[seeing]]. (He) leveals that to the good [[disciple]]. That is called '[[Svadhisthana]]'.
| |
| − | Finally, Sri [[Laksmi]], Vol. 63, p. 10-5 to 11-1, has this to say :
| |
| − | I yah dag pahi mthah [[don dam]] pahi [[bden pa]] de yis [[rnam]]
| |
| − | par sbyan ba ni [[sgyu ma]] lta buhi tin he hdzin mi snan bar byaho / / dc la dper na phyihi mnon par byah chub pahi rim pa ham / nan gi mnon par byah chub pahi rim pa ham I ril [[por]] hdzin pahi tin he hdzin nam / rjes su
| |
| − | commentary on the forty [[nidana]] verses 331
| |
| − | giig pahi tin he hdzin gyis sgyu mahi sku hod [[gsal]] [[bahi]] bskal pahi me vis mi snah bar byas na [[rnam]] par dag par hgyur ro / / ji skad du / [[bdag]] la [[byin rlabs]] ma gtogs
| |
| − | pahi / I rin chcn gian ni [[yod pa]] min / /gal te hod [[gsal]] dag hgyur na / /me yis dag pahi nor bu biin / /ies [[bya ba]] hbyuh [[bahi]] [[phyir]] ro /.
| |
| − | The [[purification]] by that [[Paramartha-satya]] which is the true end (bhutako/i), would make disappear the [[Illusory]] [[Samadhi]]. Now, for example, the [[Illusory Body]] becomes [[purified]] when made to disappear by the '[[fire]] of the [[aeon]]' of the [[Clear Light]] through the sequence of outer abhisam-bodhis, the sequence of inner abhisambodhis, the [[samadhi]] of'contraction' (pindagraha), or the [[samadhi]] of 'expansion' (anubheda):— because the text states : "There is no [[jewel]] in this [[world]] so great as the [[Svadhisthana]], if [[purified]] by the [[Clear Light]] like a [[gem]] cleansed by [[fire]]."
| |
| − | THE LANK A Y AT A R A -[[SUTRA]] AND THE GUHYASAMAJATANTRA
| |
| − | Here we shall treat some remarkable transitional [[yoga]] [[experiences]] that even promise to clarify the [[Buddhist]] "[[non-self]]" {{Wiki|theory}}.
| |
| − | The learned author Ratnakar.isanti makes a fascinating tie-up between the LankdvatSra and the [[Guhyasamaja]] in his Prajna-paramitopadesa [FIT, Vol. 114. p. 249-3, 4, 5 to p. 250-1 . In illustration of his preceding [[exposition]] of [[yoga]] in four stages, he cites the Lankdialara ([[Sagathakam]], verses 256-258), but the verses in [[Tibetan]] reflect some minor variants (indicated here by underlining) of the [[Sanskrit]] text as presently edited by [[Bunyiu Nanjio]] :
| |
| − | cittamdtrarn samaruhya bahyam arthani na kalpayet / tathatalambanc sthitia cittamdtram alikramel cittamdtram atikramya nirabhasam atikramet nirabhasaslhilo [[yogi]] mahaydnam sa paSyati anabhogagatih Santa pranidhanair viSodhita [[jnanam]] anatmakam Sref/harp mahdyancna paSyati
| |
| − | The following translation incorporates some of Ratnakarasanti's comments :
| |
| − | 256. When he relies on '[[mind-only]]' he docs not [[imagine]]
| |
| − | the external [[entity]] [2nd stage of [[yoga]]]. Being stationed in the [[meditative]] support of [[thusness]], lie goes beyond 'mind-onlv' [3rd stage of [[yoga]]].
| |
| − | 257. [[Going beyond]] '[[mind-only]],' he goes beyond the non-appearance [of the sign-sourccs [[nimitta]]) of the external [[entity]]] Stationed in the non-appearance [of the sign-sources of both [[dharmas]] and [[dharmata]]] [4th stage of [[yoga]]] the [[yogin]] sees by the [[Mahayana]].
| |
| − | 258. His effortless going (andbhngagati [the effortless [[revelation]] of the [[supramundane]] stages] is [[peaceful]] [became these stages arc undcfilcd and non-discursive] and [[purified]] by his [[vows]] [that are not not aimed at the
| |
| − | lower [[enlightenments]], i.c.of iravaka and pratyckabuddha].
| |
| − | appendix iII 333
| |
| − | By means of the [[Mahavana]], he sees the [[knowledge]] that
| |
| − | is [[selfless]] [because utterly nonmanifest] and best [because free from [[defilements]] and habit-energy].
| |
| − | The author claims that the same is stated by the Guhrasamija in one verse (in Chap. XV, p. 109 in Bhattacharyva's edition): svacitlam eittanidhyaptau sarvadharmSh pratifthitih / khaiajraslha hv ami [[dharma]] na dharmii na ca dharmali // When one cxamircs the [[mind]] [with [[insight]]], [one concludes] that all [[dharmas]] arc located in [[one's own mind]]. [2nd stage of [[yoga]]]. These [[dharmas]] are located in the [[diamond]] of sky [3rd stage of [[yoga]]]. There is no [[dharma]] and no dharmala [4th stage of [[yoga]]],
| |
| − | Ratnakarasanti's [[discussion]] of the four stages can be summarized as follows:
| |
| − | 1 st stage of [[yoga]]: The [[meditative]] [[object]] on the pheno-
| |
| − | menal limit of the [[entity]]. This is a kind of waking [[state]].
| |
| − | 2nd stage of [[yoga]] : All [[dharmas]] are '[[mind-only]]'; still the [[phenomenal]] limit. This is a kind of [[dream state]], because if all [[dharmas]] arc '[[mind-only]]' they are all in the [[mind]] and not outside, a feature of the [[dream state]].
| |
| − | 3rd stage of [[yoga]] : Goes beyond '[[mind-only]]'; the [[thusness]] end of the [[entity]], or the non-appearance of [[phenomenal]] [[dharmas]]. This is a kind of [[dreamless sleep]].
| |
| − | 4th stage of [[yoga]] : Having gone beyond the sign-sources of natures ([[dharma]]), now goes beyond those of underlying [[nature]] (dharmala). This ushers in the [[Mahayana]], i.e. the first bhimi callcd [[Pramudita]].
| |
| − | In further explanation, the four stages are referred to elsewhere as the [[four parts]] of niwedha-bhagiyo constituting in the Prajfiaparamita [[scriptures]] and AbhisamaySlamkSra digest, the Stage of [[Action]] in [[Faith]] (adhimukli-caiya-bhiimi) of the [[Bodhisattva]]. Obermiller, who so far has the best description,* points out that the four are given in the Mahaydna-Sulralarpkara, within XIV, 23-26 and the [[Sanskrit]] commentary thereon. In summary :
| |
| − | *E. Obcrmiller, "The [[Doctrine]] of PiajiSi-paramitS as exposed in the Abhuamaja-tarflUra of Maitrcya," Ada Orienlalia, Vol. XI, 1932. At p. 37, he cites [[Haribhadra's]] [[Aloka]] commentary, [[including]] the term tattiinha-ekadtiapravifla.
| |
| − | I 334 [[yoga]] of the guhyasamajatantr
| |
| − | 1. The [[state]] of warmth {{Wiki|light}} ([[aloka]])
| |
| − | 2. The [[state]] of summits spread of {{Wiki|light}} laloka-vivrddhi)
| |
| − | 3. The [[state]] of [[forbearance]] — [directed only to the mcan-ing of [[reality]] (tatlvartha-ckadcSapravifla) \
| |
| − | 4. The [[state]] of supreme [[mundane]] natures (lauki- [[samadhi]] without {{Wiki|interval}} (anantaiya-samadhi)
| |
| − | kigradharma-avastha)
| |
| − | The expression '[[samadhi]] without {{Wiki|interval}}' means that this [[state]], while still [[mundane]], leads directly to the supramundanc [[state]], namely the first [[Bodhisattva]] Stage of the [[Mahayana]].
| |
| − | Now, it is striking that non-tantric [[Mahayana Buddhism]] allots to these states the {{Wiki|terminology}} '{{Wiki|light}}' etc. that reminds us of the [[tantric]] vocabulary so important to the [[Guhyasamaja]] [[tradition]] about the three lights that lead up to the [[Clear Light]]. In our earlier section on the two stages (Stage of Generation and Stage of Completion) the [[Pancakrama]] was cited with translation, "By [[yoga]] of a beginner, he attains the Eighth Stage, and [[seeing]] the three lights lie is settled in the Tenth Stage." This shows that the [[tantric]] {{Wiki|theory}} of the mysterious lights leading up to [[Buddhahood]] should not be confused with this Prajftapara-mita {{Wiki|theory}} of lights leading up to the [[Bodhisattva]] career. However, there may have been an [[intention]] to establish a parallel of [[mystical]] [[experiences]]; and such parallels are consistent with my tentative dating of the Guhyasamajatantia and [[Explanatory Tantras]] in the 4th and 5th centuries, A.D. Besides, my [[discussion]] earlier in this [[book]] shows that the 'lights' also occur in [[mundane]] [[conditions]].
| |
| − | Now, returning to that verse of the [[Guhyasamaja]], Chap. XV, the basic [[tantra]] already shows the context as '[[dream]] {{Wiki|examination}}.' Besides, we may consult the [[Pradipoddyotana]] commentary and its annotation (the Mchan-(igrcl) for further [[information]] about the verse in question. In the [[Pradipoddyotana]] (PTT, Vol. 158, p. 132-2, 3, 4), the parts of the verse can be understood as answering questions.
| |
| − | Question 1: Where are [[die]] [[dharmas]] ? The verse, alluding to the [[dream state]], replies : 'all [[dharmas]]' are located within one's [[mind]].
| |
| − | Question 2: Where is that [[mind]]? The verse, alluding to
| |
| − | 335
| |
| − | [[dreamless sleep]], replies: It is in the [[diamond]] of sky, to wit, the [[Clear Light]]. [Recall in this [[connection]] Table III of this [[book]], "The Clear Lights," indicating the [[Clear Light]] of [[dreamless sleep]]. ]
| |
| − | Questions 3 and 4: Suppose it be asked if there is a presence
| |
| − | separate from the [[mind]]. The verse replies : There is no [[dharma]], to wit : there is no [[self-nature]] of the entities. Suppose it be asked if there is sometimes (kada cil) an undcrlyinig [[nature]] ([[dharma]] ti). The verse replies : There is no underlying [[nature]].
| |
| − | Here the [[Pradipoddyotana]] cites two verses without identifying the sourcc (which the Mchan-hgrel traces to a citation in [[Spyod]] bsdus, i.e. the Caryameldpakapradipa, and states to be consistent with the Yajramala) :
| |
| − | lathaiva dhiitvayatanendriyadau jhanadvaye lalra svsanilintt Insulin I
| |
| − | Siinyt mahad-viiati yah prasnplah siapnarn prapafyet khalu vatam samSrayit // tuple prabuddhe cana ca ninyatedam samkalpayel svapna-phalabhila}i / svapnopamas te sarradharma mrfamrfai capi layor nbhaiah // In like manner, one is in [[deep sleep]] when he enters great in that [[void]] (Culmination of Light) wherein the pair of gnoses (Light and Spread-of-Light) arc [[gathered]], in the [[elements]] (four, i.e. [[earth]], etc.), the [[sense bases]] (four [[objects]] , the [[sense organs]] four, [[eye]], etc.), and so on (the [[personality]] [[aggregates]], i.e. the first four). Should one take recourse to the [[winds]], surely lie will see a [[dream]].
| |
| − | The one wishing the fruit of [[dream]] ,i.c. good fruit from a good [[dream]]), should examine this non-difference, not even in [[sleeping]] and waking. All [[dharmas]] are like a
| |
| − | [[dream]]. Moreover, falsehood and [[truth]] arc not {{Wiki|present}} in the two .[[sleeping]] and waking).
| |
| − | Apparently, the first verse is intended to amplify the answers to the first two questions, referring to the states of [[dream]] and [[dreamless sleep]]. The second verse should therefore be construed to amplify the answers to the third and fourth questions, explaining the {{Wiki|denial}} of a [[dharma]] or dhannata. The [[logical]] {{Wiki|distinction}} of [[truth]] and falsehood is not {{Wiki|present}}. And yet there is no {{Wiki|denial}} of the fruit of [[dream]].
| |
| − | If one compares this [[Pradipoddyotana]] explanation of the
| |
| − | I 336 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | [[Guhyasamaja]] verse with what [[Ratnakarasanti]] said about it, there does not appear any [[essential]] disagreement, even though the [[discussion]] proceeds somewhat differently. Indeed, there is no disagreement as yet with those verses cited from tbc Laiika-vatara-sutra, where in [[the fourth]] stage the [[yogin]] sees the [[Mahayana]]; because in the second of the two verses edited and translated above, one realizes that "all [[dharmas]] arc like a [[dream]]," which is a frequent [[teaching]] of the [[Mahayana]].
| |
| − | Now, it is a striking feature of those stages of [[yoga]], as Ratna-karasanti [[understands]] the Lahkaiatara verses, with the further [[corresponding]] statements drawn out above, that certain statements seem to conflict with others. That is to say, in the 2nd stage, it is said that all [[dharmas]] are [[mind-only]]. If that is what
| |
| − | they are, then why in the 3rd stage does one go beyond [[mind-only]] to reach [[reality]]? And if one has reached [[reality]], why should he go to a further [[state]] said to deny both the [[dharma]] and the dhamiald ? It seems to be the case that the {{Wiki|individual}} statements constitute the mottos for a given level of [[yoga]] [[experience]] and for the [[yogins]] with that [[experience]]. But if this be granted, it denies that the same [[precept]] is given to all [[yogins]].
| |
| − | Now, it appears that this is the [[identical]] procedure of [[state]]-
| |
| − | ment found in the old [[Buddhist]] classic, the [[Dhammapada]] (XX, 5, 6, 7), "All constructions are [[impermanent]]" (sabbc saiikhara [[anicca]]), "All constructions are [[suffering]]" (sabbe saiikhara, [[dukkha]]), "[[All dhammas]] arc [[non-self]]" (sabbe [[dhamma]] ana/la). In illustration, the first statement, "All constructions arc [[impermanent]]," is convincing on the [[intellectual]] level, and so is addressed to [[laymen]], [[monks]], and anyone else who will listen. But, having said this, the [[Buddha]] said something else about the [[constructed]] things, "All constructions are [[suffering]]," and this statement is not convincing on the [[intellectual]] level; it turns out to be the preccpt to the [[aryas]], or {ravakas, the [[disciples]] of the [[Buddha]] who arc told to look upon [[suffering]] as [[suffering]] and upon [[happiness]] as [[suffering]] becausc it entails [[suffering]] or will lead to [[suffering]]. Furthermore, the [[Buddha]] said, "[[All dhammas]] (S. dharmah) are [[non-self]]," bringing into the [[discussion]] the celebrated [[teaching]] of [[Buddhism]], the [[non-self]] (an-alman) {{Wiki|theory}} that has always been [[characteristic]] of [[Buddhism]]. This [[state]]-
| |
| − | ment is not convincing on the [[intellectual]] level, because [[dharmas]]
| |
| − | appendi x ii i 337
| |
| − | such as [[love]] and [[hate]] arc understood by the [[intellect]] to require a [[self]] that loves and hates. Therefore, the statement cannot be made intelligently to everyone, but also it is not just the way the [[disciples]] should look upon [[constructed]] things, because in [[Buddhism]] the [[dharmas]] arc not only in the [[constructed]] category but also there is the unconstructed kind, for example,
| |
| − | [[Nirvana]]. [[Nirvana]] is the goal of the [[path]], for which it is necessary to follow the procedures of [[Meditation]] as a [[yogin]]. Therefore, it may be concluded along the same lines that the statement, "[[All dhammas]] are [[non-self]]," is the [[precept]] for the [[yogins]].
| |
| − | Then the question naturally arises, if the statement, "[[All dhammas]] are [[non-self]]," is a [[yoga]] [[precept]], can it be placed among the stages of [[yoga]] that have been sel forth above on the basis of the Lankdnatara verses and [[Guhyasamaja]] verse ? This [[precept]] is immediately identifiable with the 2nd [[yoga]] stage, which is the stage that takes the '[[self]]' out of "all [[dharmas]]." In explanation, the statement, "All [[dharmas]] are [[mind-only]]" refers to the [[dream state]]. In this [[state]], the [[object]] (the [[world]]
| |
| − | of [[dharmas]]) is paramount and the [[self]] is in abeyance; hence, "All [[dharmas]] arc non-sell " cf. the quotation of [[Anangavajra]] under the Nid.iu.i [[wise]] JRA Accordingly, one may also conclude that the l)humma/i<ida precept. All constructions are suffering." applies to the Ist stage of yoga, the meditadve object on the phenomenal limit of the entity, involving the phenomenal self that suffer, lu agreement the Buddha said [Dhammafiada. \\1 -12 . Ilie disciples of Gautama arc
| |
| − | always well awake (fiahujjhanli ." Certainly yoga begins in the waking state.
| |
| − | The above helps ns regarding the 3rd stage of yoga. This is said to go beyond mind-only the dream state) and to refer to dreamless sleep, with the non-appearance of phenomenal dharmas. It follows that this is the stage when the subject is
| |
| − | paramount and the object is in abeyancc, and so one sees no dream. This conclusion forces the word dharmala (underlying nature; to apply to the subject.
| |
| − | Having concluded that much, it is also possible to appreciate the meaning of the 4tli stage, when there is no dharma but also no dharmald. In short, "there is no dharma" denies a dream; and "there is no dharmala ' denies a dreamless sleep—thus denying both subject and object. This turns out, according to the
| |
| − | 338
| |
| − | foregoing treatments, to l>c a climactic transitional state—in one case, leading immediately to the onset of the [[Mahayana]]; and in another case, to complete [[Buddhahood]].
| |
| − | Since this comparison of the Lahkdvalara verses with the single [[Guhyasamaja]] verse has been sufficiently exposed on its [[own]] terminological side, il should be of [[interest]] to sec to what extent this dovetails with [[Guhyasamaja]] [[yoga]] stages previously presented in this work. My subsection "The six members of [[yoga]] and the five kramas in the Stage of Completion" presented the {{Wiki|commentarial}} {{Wiki|exegesis}} of certain verses in the [[Guhyasamaja]], Chap. VI, [[including]] verse 4 :
| |
| − | He should accomplish the [[selflessness]] of cilia being [[visualized]] (cillanidhyaplinairalmyain), (then) the contemplation of {{Wiki|speech}} ([[vaca]]) and [[body]], (then) the triple {{Wiki|conjunction}}, (finally) the abode {{Wiki|equal}} to [[space]].
| |
| − | If one wishes to match these up with the stages already discussed in this appendix, it follows immediately that the "[[selflessness]] of cilia being [[visualized]]" is the 2nd stage of [[yoga]] : "all [[dharmas]] are located within one's [[mind]]" and this is the [[non-self]] of [[dharmas]]. Tnereforc, the preceding contemplation ('[[body]] as the [[mantra]] [[visualized]]') corresponds to the 1st stage of [[yoga]]. It follows, that this treatment does not allow the more generalized [[interpretation]] of [[yoga]] stages, as previously, to lead up to either the beginning ofthe [[bodhisattva path]] ([[Mahayana]]) or to Complete [[Buddhahood]]. Indeed, the context shows that the [[interpretation]] is fully within the [[Mahayana]] scopc, just as the four nirvedha-bhagiya were within the pre-Mahayana scope. In the {{Wiki|present}} case, the "[[body]] as the [[mantra]] [[visualized]]" is the [[accomplishment]] of the Stage of Generation ( the first seven [[Bodhisattva stages]]), and "[[selflessness]] of cilia being [[visualized]]" is the beginning of the Stage of Completion ( - the last three [[Bodhisattva stages]]). Then, the comparison continues along the same lines, that the "contemplation of spcech and [[body]]" is the Maha-yftna version of the 3rd stage of [[yoga]], the [[Svadhisthana]], or
| |
| − | initial [[Mahamudra]], as the [[thusness]] end, or the non-appearance of [[phenomenal]] [[dharmas]]. Finally the "triple {{Wiki|conjunction}}," or "[[divine body]] made of [[mind]]," is {{Wiki|equivalent}} to the transitional 4th stage of [[yoga]], which goes beyond the sign-sources of [[dharmas]] and dharmal/l presumably to be "[[purified]] by the [[Clear Light]] like a [[gem]] cleansed by [[fire]]" ([[Nidana]] verse RA).
| |
| − | appendix iii 339
| |
| − | Finally, the "abode {{Wiki|equal}} to [[space]]" which generates the lx>dy of [[Mahavajradhara]] has no {{Wiki|equivalent}} in the four stages of [[yoga]]. Nevertheless, it is analogous to the further statement in the Lahkavatara verses : "His effortless going is [[peaceful]] and [[purified]] by his [[vows]]," except that now it applies to the [[Buddha]] stage rather than to the [[Bodhisattva stages]].
| |
| − | The foregoing rather neatly demonstrates a tie-up between the LahkavalSrasiitra and the [[Guhyasamajatantra]]-, and in the [[latter]] case, the consistency between the stages of [[yoga]] in its [[Chapter]] VI and the stages in that verse of [[Chapter]] XV. Besides, the material in this appendix will serve as an introduction to both the second and third appendixes.
| |
| − | appendix iii 352
| |
| − | THE ARCANE-BODY CONTROVERSY
| |
| − | My use of the [[word]] "arcane" and {{Wiki|solution}} of the forty verses into two groups going with the Stage of Generation and Stage of Completion can l>c finally justified by [[consideration]] of what I term the "Arcane-Body Controvei --v."
| |
| − | It is true that I have already presented some material about this {{Wiki|matter}} in my Introduction to the [[Yoga]] of the [[Guhyasamaja-tantra]]. But this is an exciting topic about a [[Tibetan]] contro-versv that reaches back to important [[Indian]] theories of the {{Wiki|fruits}} of [[yoga]]; as such it deserves a special treatment. Various [[forms]] of [[Indian philosophy]] take account of a {{Wiki|subtle}} bodv - uk.ma-farira). However, it is only in such [[Tantric]] currents as the one presented in the foregoing work that a whole upward career is worked out for this {{Wiki|subtle}} both . This kind of [[body]] is of course denied immediately by the {{Wiki|materialistic}} [[person]]. Here I am not arguing for the [[existence]] of such a mysterious [[body]], but simply reporting the facts of the [[Guhyasamaja]] system, which speaks of an "arcane [[body]]" which on the Stage of Completion is called the "[[illusory body]]" or "[[impure illusory body]]," that can emerge from the ordinary [[body]].
| |
| − | In fact, the {{Wiki|theory}} is by no means original with the Guhya-samujalantra because [[ancient]] [[Buddhism]] already referred to it with the {{Wiki|terminology}} of "[[mental body]]" or "[[body]] made of [[mind]]" {mnmmmya-kaya), lo which I have previously alluded. Here I should add that the Ijankavatarasiilra mentions three kinds of [[mental body]], which combine well with the {{Wiki|theory}} in the [[Arya]] school of the [[tantric]] [[Nagarjuna]] and Aryadcva that the Stage of Completion begins with the Eighth Bodiiisattva Stage. The first [[mental body]], with stabilization in the [[pleasure]] of samOdhi (samSdhisukhasarndpalli-manoniaya), which according to that [[scripture]] is developed in the course of the first seven Bodlii-* [[sattva]] stages, therefore, belongs to the Stage of Generation. The second kind, which completely comprehends the [[intrinsic nature]] of the dharnm 11 dharmasvabhaoavabadha-manomaya) and which is said to proceed to all the [[Buddha realms]] necessarily would IK- placed in the Stage of Completion as the "arcane [[body]]" of that Stage. According to the [[Guhyasamaja]] [[tradition]], that
| |
| − | 353
| |
| − | appendi x iiI
| |
| − | "arcane [[body]]" is succeeded by, or next subjected to, the "arcane {{Wiki|speech}}" and then the "arcane [[mind]]." It is only at [[die]] phase of "arcane [[mind]]" that this [[mental]] or [[spiritual]] [[body]] "completely comprehends the [[intrinsic nature]] of the dhatmas," which means in Paiicakrama {{Wiki|terminology}} that it completely [[understands]] the eighty prakrtis associated with the three Light stages, as [[experienced]] on the Tenth [[Bodhisattva]] Stage. The third kind of [[mental body]], which performs the instigations natural to its class (nikayasahajasamskarakiiyii-manomaya), i.e. natural to the class of [[Buddhas]], is the yuganaddha-deha of this [[Tantric tradition]].
| |
| − | At first glancc, a ccrtain verse of the [[Guhyasamajatantra]] does not seem related to the above, but I shall demonstrate the relevance of [[Chapter]] XV, verse 22, of that [[Tantra]], as follows, which is almost the same as the last verse of [[Chapter]] XII ("Documents"):
| |
| − | buddhn dharmadharv napi vajrasattvo 'pi va [[yadi]] j atikramed [[yadi]] mohatma tad antam tasya jivitam 11 If someone would go beyond whether as a [[Buddha]], a holder of [[Dharma]], or as a [[Vajrasattva]]; and if he is deluded, he would lose his [[life]].
| |
| − | [[Candrakirti's]] Piadipuddyutaca [[Mchan]] cd., p. 122-2,3) repeats substantially it-, comment on the [[Chapter]] XII verse, to wit, that the expression "[[Buddha]]" means "[[yogin]] of Yairocana," and so on. In this case, Celu-pa's liatnavrksa commentary on [[Chapter]] XV (FIT, Vol. 63, p. 211-5) is more helpful. It
| |
| − | explains that "[[Buddha]]'' is the [[Diamond]] of [[Body]] ; "holder of [[Dharma]]" is the [[Diamond]] of {{Wiki|Speech}}; and "[[Vajrasattva]]" is the [[Diamond]] of [[Mind]] (satis [[rgyas]] ni sku rdo rjeho / [[chos]] hdzin pa ui gsuri rdo rjcho / [[rdo rje]] [[sems]] dpah ni thugs rdo rjcho /). This comment immediately associates this verse with the {{Wiki|expressions}} [[Body]], {{Wiki|Speech}}, and [[Mind]] that have such an important role throughout the [[Guhyasamajatantra]] as well as in certain [[nidana]] verses. In [[consideration]] that this [[Chapter]] XV has previously in its verse 11 referred lo the Tenth Stage (of the [[Bodhisattva]]), one may recall in this [[connection]] the rather remarkable statements about the last three [[Bodhisattva Stages]] (Eighth through Tenth) in the manual of the [[Tathagatagarbha theory]], the liatnagotravibhdga (ed. of Johnston, pp. 3.21-4.6): I talra yalo 'staniyain bodhisattvabhumau vartamanah
| |
| − | I 342 yog a o f th e guhyasamajatantr a
| |
| − | sarvadharma-vasitaprapto bhavati tasmat sa bodhimanda-varagatah sarvadharmasamatabhisambuddha ity [[ucyate]] / yato navamyam bodhisattvabhumau vartamano 'nuttara-dharmabhanakatvasampannah sarvasattvasayasuvidhijiia indriyaparamaparamitapraptah sarvasattvaklcsavasananu-samdhisamudghatanakusalo bhavati tasmat so 'bhisam-buddhabodhih supravartitadharmacakra ity [[ucyate]] / yato dasamyiim bhumav anuttaratathagatadharmayauva-r&jyabhisekapraptyanantaram anabhogabuddhakaryapra-tiprasrabdho bhavati tasmat sa supravartitadharmacakro 'nantasisyaganasuvinita ity ucyatc
| |
| − | Among those, for the [[reason]] (hat his [[attainment]] of power over all [[dharmas]] takes place on the Eighth [[Bodhisattva]] Stage, it is said (in the Dharaiiistarardjasulra), 'He, having proceeded to the best terrace of [[Enlightenment]] ( = the [[Tree of Enlightenment]]), was [[enlightened]] on the equality of all [[dharmas]]'. For the [[reason]] that his endowment of preaching the incomparable [[Dharma]], his [[knowing]] of the good {{Wiki|rules}} for the [[Wikipedia:Hope|hopes]] of all [[sentient beings]], his [[attainment]] of the [[highest]] [[perfection]] of [[faculties]], and his [[virtue]] of anniliilating the {{Wiki|continuance}} of [[defilement]] habit-energy in all [[sentient beings]], take place on the Ninth [[Bodhisattva]] Stage, it is said, 'HE, with [[enlightenment]] [[fully awakened]], has well set into {{Wiki|motion}} the [[Wheel of the Dharma]].' For the [[reason]] that immediately after
| |
| − | receiving, on the Tenth Stage, the Crown-Prince [[consecration]] for the incomparable Tathagata-Dharma he is roused (apratiprairabdha) to the effortless [[Buddha]] duties— it is said, 'He who well set into {{Wiki|motion}} the [[Wheel of the Dharma]] has well trained the {{Wiki|innumerable}} host ofdisciplcs." That is to say, in this particular [[tradition]], it is the [[Body]] of the [[Buddha]] sitting under the [[Bodhi Tree]] that occurs on the Eighth Stage, his {{Wiki|Speech}} as the [[Wheel]] of [[Doctrine]] that is on the Ninth, his [[Mind]] roused to [[Buddha]] duties that is on the Tenth. In
| |
| − | [[Tantrism]], this [[Body]], {{Wiki|Speech}}, and [[Mind]] arc callcd the "[[three mysteries]] of the [[Buddha]]."
| |
| − | This plausible explanation of the scqucncc '[[Buddha]]', '[[Dharma holder]]', and '[[Vajrasattva]]' of the Guhyasamdja verse, still leaves unexplained the mysterious remark that the one who would go beyond in such {{Wiki|status}} would lose his [[life]] if he be dc-
| |
| − | appendix iiI 343
| |
| − | luded. However, this is a reasonable remark in the {{Wiki|light}} of the Lankaeatara s second kind of "[[mental body]]," prevalent on the Eighth through Tenth [[Bodhisattva Stages]], l>ccausc the Lanka-valara's claim that this [[body]] visits all the [[Buddha realms]] is a way of saying that it has emerged by [[yoga]] praxis from the ordinary [[body]]. If the [[yogin]] does not have skill in guiding his movements in these [[Buddha]] realms—whatever we may think them to be—he Could lose his [[life]], because the separation of the "[[mental body]]" would be tantamount to dcadi's separation. This points to the importance of the first kind of "[[mental body]]," that immersed in [[samadhi]], Ijecause presumably this is a necessary preparation for the [[dangerous]] trips of the subsequent second kind. If this sort of [[teaching]] has been derived from the [[life of the Buddha]], one can promptly think of [[Gautama's]] celebrated austerities by the [[Nairanjana River]] when his [[body]] eventually became so wasted that viewers could not decide whether he was [[dead]] or alive. This extreme {{Wiki|mortification}} immediately preceded [[Gautama's]] passage to the Bodlii [[Tree]] where, according to the [[tradition]] of the above [[Tathagatagarbha]] {{Wiki|literature}}, he represented a [[Bodhisattva]] of the Eighth Stage.
| |
| − | Indeed, the premise of such a "[[mental body]]" or [[illusory body]] as the "arcane [[body]]" of the Stage of Completion makes it clear why the great commentators on this [[Tantra]], e.g. the [[Indian]] [[tantrics]] N.igarjuna and Aryadcva, and [[Tson-kha-pa]] [[in Tibet]], again and again emphasized that the Stage of Generation must precede tin- Stage ol Completion. Any [[tantric]] who would try to practise the Stage of Completion without first having the Stage ol Generation, would be relying on instruction and [[precepts]] which demand that the [[body]] lie an "arcane [[body]]" in the [[sense]] of that advanced Stage, while in fact the [[person]] enterprising that Stage would only be starting with his ordinary [[human body]] that is not even a [[sanctified]] Ixxly in the [[worldly]] [[sense]] of withdrawal from certain [[foods]], the opposite {{Wiki|sex}}, and [[society]] generally -let alone "arcane" ill any way.
| |
| − | All the above is necessary to appreciate Tson-kha-pa's insistence on an "arcane [[body]]" in both the Stage of Generation and Stage of Completion. Mis {{Wiki|solution}}, as I have come to understand it, is easy to [[state]]: the "arcane [[body]]" of the Stage of Generation is the "hundred [[lineages]]" in the [[Atiyoga]] phase; and the "arcane [[body]]" ol tin- Stage of Completion is the first
| |
| − | two members of the six-membcrcd [[yoga]], namely [[pratyahara]] and [[dhyana]]. But while he expressly identified the second kind of "arcane [[body]]" in that manner, I never found him stating the first kind in such a simple manner : lie always wrapped the {{Wiki|matter}} in complicated discussions, because ofthe [[controversy]].
| |
| − | In accordance with Tson-kha-pa's annotation of the Forty Verses and my grouping of those verses, I placed the minute correspondences called the "hundied [[lineages]]" (T. [[rigs brgya]]) in the first group of verses concerning the Stage of Generation, in fact beginning with the set which I associated with the [[division]] of uajra called [[Atiyoga]]. Then, more recently to my surprise, I could find no mention of these "hundred [[lineages]]" in a work by Tson-kha-pa's [[faithful]] disciplc Mkhas-grub-rje devoted to the topic of the Stage of Generation, namely the latter's work Rgy ud thams cad kyi [[rgyal po]] dpal gsan ba hdus pahi [[bskyed rim]] dnos grub [[rgya mtsho]] iesb ya ba . ("The 'Occan of [[Siddhis]]' about the Stage of Generation in the [[King]] of all [[Tantras]], the Sri'Guhyasamaja"), wherein I find important points of Tson-kha-pa's position amplified and defended by Mkhas-grub-rje. His [[silence]] on the {{Wiki|matter}} was confirmed when I perused a work by Blo-bzan-chos-kyi-rgyal-mtshan, the First Panchcn [[Lama]], namely his Gsaii hdus gdams nag rim liia [[gsal]] [[sgron]] gyi siliil pohi gnad kun bsdus pa ("Concise statement of the [[essential]] points, clarifying the [[Pancakrama]] prccepts of the [[Guhyasamaja]]"). This work expressly states that the "hundred [[lineages]]" belong to the Stage of Completion, with the remark, "The contemplation in which there is the [[arising]] as the [[body]] of a [[deity]] involved with the illustrious 'hundred [[lineages]]' and so forth, is the arcane [[body]] of the Stage of Completion" ([[dam pa]] [[rigs brgya]] la [[sogs]] pahi [[lha]] skur sar bar bsgom pa ni [[rdzogs]] pa rim pahi lus dben [[yin]] tc). Accordingly, the author treats these "hundred [[lineages]]" in his work devoted to the Stage of Completion.
| |
| − | Of coursc, I again referred to Tson-kha-pa's elaborate discussions of the "arcane [[body]]" problem to see if, after all I might have misunderstood his position. I could find no [[reason]] to change my conclusion. Besides, Tsoh-kha-pa, in his [[sadhana]] of the [[Guhyasamaja]] entitled Una I hbyor dag pahi ,i,n pa ("the [[pure]] stages of [[yoga]]") (PIT, Vol. 160, p. 89-4) states : "After generating in that way the [[thirty-two gods]], he should
| |
| − | iI 357
| |
| − | respectively [[contemplate]] them in sequence as the [[nature]] of the five [[personality]] [[aggregates]], the [[four elements]], the eignt consisting of [[eye]], etc., the [[five sense objects]] starling with [[form]], and the set of ten beginning with right arm; this is Aliyoga" (dc/
| |
| − | ltar [[lha]] sum cu so giiis po bskved pahi hog tu re rc nas rim pa bfin pliun po li'ia dah / [[khams]] b/i dah mig [[la sogs pa]] brgyad
| |
| − | dah I [[gzugs]] [[la sogs pa]] [[lha]] dah / [[lag pa]] gYas pa [[la sogs pa]]
| |
| − | bcuhi ho bor [[bsam]] par bya stc / [[sin]] tu rnal hbyor ro /V Our
| |
| − | earlier discussions show that [[Atiyoga]] is the third of the [[four yogas]] in the Stage of Generation, callcd [[Yoga]], [[Anuyoga]], [[Ati-yoga]], and [[Mahayoga]]. Tsoh-kha-pa's remark further confirms my [[division]] of the verses in which I assign [[Atiyoga]] to the third group of verses ([[Bhagavan]] S uva , because it is precisely in these verses that Tsoh-kha-pa begins his "arcane [[body]]" comments, starting with the verse about the five [[personality]] [[aggregates]]. Besides, Tsoh-kha-pa, when explaining the fourteen fundamental falls of the [[Yajrayana]] in his Dnos grub kyi she ma and grouping those falls (PTT, Vol. 160, p. 70-1,2) classifies as a fall in the Stage of Generation the fall No. 8, "to abuse the five sKandhas, for their [[nature]] belongs to the [[five Buddhas]]." Pursuant to tin ;i\-eii [[reason]] "their [[nature]] belongs to the [[five Buddhas]] ' . our <<>uld extend this remark about the pcrsonalitv [[aggregates]] ikandha) to the [[sense bases]] and so on, with which dcit\ is identified in the [[Atiyoga]] stage. Doubtless, Tsoh-kha-pa follows a [[tradition]] which places the "hundred [[lineages]]" in the Stage of Generation; and I need not speculate on the particular [[reasons]] [[lor]] latei luminaries of his school to have understood the {{Wiki|matter}} differently. Still, it is possible to set
| |
| − | forth the chief controversial aspect in the following manner.
| |
| − | Tsoh-kha-pa has his most complicated [[discussion]] of the "arcane [[body]]"' [[controversy]] in his I'ahcakrama commentary, starting Vol. 1~>8, p. 201 and continuing for a number of pages in the photographic edition (each page with five folio sides). It so happens that Tsoh-kha-pa repeats much of the same [[discussion]] about tin- "arcane [[body]]" in a later work, his .Mthah [[gcod]] ("Deciding the alternatives") ou the {{Wiki|individual}} chapters of the Gubyasamajatanha, namely, in his mthah geed of [[Chapter]] VI (PTT, Vol. 156, pp. 39 and 10). I have presented this
| |
| − | [[Chapter]] in "Documents" and also treated the relevant verses (nos. 3-6) in my section "The six members of [[yoga]] and the
| |
| − | I 346 [[yoga]] of the [[guhyasamajatantra]]
| |
| − | five kramas in the Stage of Completion." Since Tsori-kha-pa's [[discussion]] here show's that the argument devolves about the expression in verse 3, "the one who has [[body]] as the [[mantra]] [[visualized]]" (mantranidhyaptikdyena), it is well to {{Wiki|present}} Candra-kirti's commcnt on that verse 3, as I edit from the [[Pradipoddyotana]] {{Wiki|manuscript}} and accordingly translate in [[Mchan]] hgrel context :
| |
| − | I mantranidhyapti ityadi / [[mantra]] alikalijah / sarpadi-svabhavas tcsam strfpumnapumsakatvena tryaksaradhar [abhutja mantrah tryaksarani / tesain pravesasthiti-vyutthanasvabhavena parijrianam mantranidhyaptih / [[tatra]] purvakam kayena vajrajapasya sadhnnabhutcna nirmanasarirena [[vaca]] vajrajapenopalaksitah / [[manasi]] hrdi hrdisthito vajrasattvah coditah/yathabhutaparijiianena visayikrtah / bhavayed iti / yogisantanasya vakyama-nakiim catasro 'vastha nispadayet / kas ta ity aba / pravara ityadi /pravaramutkrstam cittavivckalaksanam vajrajapad adhikatvat siddhim iti /svadhisthanalaksanam [[mahamudra]] [[manah]] saiptosayatiti manahsamtosanam inahamudra-visuddhikaratvat / priyam is(am bhavasania-ckalaksa-nam mahavajradharamurtiin nispadayet /
| |
| − | As to the verse "The one who has [[body]] as the [[mantra]]
| |
| − | [[visualized]]...", '[[mantras]]' arise from the 'sixteen) {{Wiki|vowels}} and the ([[thirty-three]] or thirty-four) {{Wiki|consonants}} and are constituted by such {{Wiki|expressions}} as SARPA. Among them, when [[mantras]] have as basis three {{Wiki|syllables}} by way of {{Wiki|female}} ([[Ah]]), {{Wiki|male}} (Om), and [[androgyne]] ([[Hum]]), they are the three {{Wiki|syllables}}. The thorough [[knowledge]] of those (three) by way of {{Wiki|inhalation}} (Om), holding of [[breath]] ([[Ah]]), and {{Wiki|exhalation}} (Hunt) is the '[[mantra]] [[visualized]]'. Here, the one who previously has the (arcane) [[body]], that is, the [[body]] of hypostasis (by the five [[Tathagatas]] and so on) which arose through a [[sadhana]] of [[diamond]] muttering, should accomplish, i.e. intensely [[contemplate]], exhorted by {{Wiki|speech}}, i.e. by [[Diamond]] Muttering, in the [[mind]], i.e. in (one's [[own]]) [[heart]], that is, (exhorted) meaning '{{Wiki|distinguished}}' while the [[Vajrasattva]] dwelling in the [[heart]] (within the central 'vein' of the dhannacakra) is made the objcct (of cons-
| |
| − | ciousness) by that thorough [[knowledge]] (of the three phases of the [[wind]]) as they really arc, that is (should
| |
| − | appendi x iiI 347
| |
| − | accomplish) four states to be explained of the [[yogin's]] [[stream of consciousness]]. What arc those ? (The text) says: the 'surpassing one', and so on, namely (1) the 'surpassing one', i.e. outstanding one, with the [[character]] of'Arcane [[Mind]]', because it outlasts [[Diamond]] Muttering; (2) 'successful one', with the [[character]] of Personal [[Blessing]], namely the [[Mahamudra]]; (3) 'one satisfying the [[mind]]', that is, "It brings [[satisfaction]] to the [[mind]]," because it purifies the [[Mahamudra]]; (4) 'beloved one', i.e. wished for, that is, he accomplishes the [[body]] of Mahavajradh.ua with the single [[character]] of the [[phenomenal world]] and the [[realm]] of quiescence.
| |
| − | With that passage before us, it is easier lo sec how those who took C.andrakirti's commentary as the most authoritative one on the Guhyasamajalantra, would be troubled to determine by this passage which of the two Stages to assign the "arcane [[body]]". [[Candrakirti's]] subsequent commentary on Chaptcr VI shows that the contemplation of the [[winds]] by means of the three {{Wiki|syllables}} can be understood either in the [[form]] appropriate to the Stage of Generation or to that appropriate to the Stage of Completion. Some persons could maintain that this verse of the [[Guhyasamajatantra]] refers to the [[five stages]] which [[Nagarjuna]] systematized in his [[Pancakrama]], beginning with [[Diamond]] Muttering; for, as well known, the [[Pancakrama]] deals only with the Stage of Completion. On the other hand, some persons could point to the [[word]] 'pHrvakam' in [[Candrakirti's]] commentary to suggest that the "[[body]] as the [[mantra]] [[visualized]]" is a prior [[accomplishment]], already at hand when the [[yogin]] is exhorted by [[Diamond]] Muttering of the Stage of Completion variety. Besides, [[Candrakirti]] did not help matters when, in his commentary on [[Chapter]] XII, 00-64 'see "Documents"), he explained the Stage of Completion, not with this {{Wiki|terminology}} from Chaptcr VI, verse 3, but rather with the {{Wiki|terminology}} of six-mcmbered [[yoga]] from [[Chapter]] XVIII. In the case of the six members, [[Diamond]] Muttering would have to be assigned to [[pranayama]], the third member, leaving the first two members, [[pratyahara]] and [[dhyana]], lo be argued about. No [[wonder]] there were disagreements over this "arcanc [[body]]" !
| |
| − | As I understand Tson-kha-pa's {{Wiki|solution}}, it allows for both interpretations of the expression "[[body]] as the [[mantra]]
| |
| − | 348 [[yoga]] of the gt'hyasamaj atantra
| |
| − | [[visualized]]". This amounts to an admission that the two stages called Stage of Generation and Stage of Completion arc {{Wiki|distinctions}} imposed upon the basic [[Tantra]]. If we decide upon the Stage of Generation, we can consult [[Candrakirti's]] commentary on [[Chapter]] XII, 60-64, to sec at once that in the • ase of the four steps, lie mentions that the three {{Wiki|syllables}} of Om, etc. arc deposited in the [[body]] in the second step. I'pasadhana = [[Anuyoga]]. This agrees with our placing in the second group of verses the material on muttering by means of the three {{Wiki|syllables}}, allotting four seconds to each [[nidana]] verse 12, VI. . This is held to generate the primeval lord (ddinulhn . However, in Tson-kha-pa's position, this [[body]] of the second step is still not the "arcane [[body]]". For the [[latter]] [[attainment]] the [[yogin]] must pass to the third step, the [[Atiyoga]], in which there is the hypostasis of [[divinity]] into the [[body]] by such means as the correspondences established in the "hundred [[lineages]]". This [[body]] becomes callcd in [[the fourth]] step the "mantra-purusa", seen with three heads, etc. Then, if the same line
| |
| − | of [[Chapter]] VI, verse 3, is understood to refer to the Stage of Completion, the "[[body]] as the [[mantra]] [[visualized]]" is the "arcane [[body]]" of the Stage of Completion, namely pralyahdia and [[dhyana]], to which the two niddna verses t KA-YA, arc devoted. In such a case, the remaining four members, puiniiyama, etc., of the six-mcmbercd [[yoga]], have to be equated with the five steps of the Pahcakrama.
| |
| − | Because the above is itself so involved and technical, I have decided to forego any more of Tsori-kha-pa's portrayal of varying positions about this "arcane [[body]]". In summary, the "arcane [[body]]" of the Stage of Generation becomes that way because [[imagined]] to be invested with [[deities]]. But according to the {{Wiki|theory}} of steps, the [[yogin]] should first pass through a kind of [[symbolic]] [[death]] through [[attainment]] of the [[void]]; then [[imagine]] himself in an [[intermediate state]] by thrcc-syllabled [[breathing]]; now he can pass to a [[symbolic]] [[birth]] wherein his [[body]] is inhabited by [[deities]]; and finally return to the [[world]] with transfigured [[consciousness]]. The [[yogin]] is now ready to embark upon the [[dangerous]] Stage of Completion, with the drawing forth of an advanced "arcane [[body]]," the [[Illusory Body]]. This [[Illusory Body]] the "arcane [[body]]" of the Stage of Completion—is the rccnactmcnt of the primeval [[androgyne]].
| |
| − | APPENDIX III
| |
| − | THE PRAXIS ACCORDING TO ARYADEVA
| |
| − | There arc many ways of setting forth the indications of practice that were touched upon in the foregoing introductions and annotation of the [[nidana]] verses. Perhaps the clearest statement of the practice in the Stage of Completion is that found in [[Aryadeva's]] Cmyumelapakapradipa, a work which has already contributed considerably (for example, the 'hundred [[lineages]]' stem from here). [[Aryadeva's]] passage happens to be extant in [[Sanskrit]] in Bendall's edition of the Subhafita-samgraha, Part II, pp. 33-35; but Bendall did not trace the [[Aryadeva]] work.
| |
| − | The [[Sanskrit]] passage is found in the [[Tibetan translation]] in bits and snatches, and one section could not be traced at all. Unless the Stibha>ila compiler had a completely different recension of the [[Aryadeva]] text, he must have skipped around to piece together a running account; and my study of the context shows that he is [[faithful]] to [[Aryadeva's]] [[intention]]. The exact [[Tibetan]] {{Wiki|equivalent}} begins in PTT, Vol. 61, p. 312-3, line 7, but the first words of the [[Aryadeva]] citation may be a {{Wiki|paraphrase}} of p. 311-2. In the following reproduction of Bendall's edited [[Sanskrit]], I shall insert the places of the [[Tibetan translation]]; and follow the text with my English translation and comments.
| |
| − | pustake Aiyadeva-padair bhavanopadesah spastaksare-noktah (Possibly {{Wiki|paraphrase}} of p. 311-2 :) udyane
| |
| − | vijanc sravakadi-uktam sa-rahitc (p. 312-3, line 7:) paramarthasatyalambanapurvakain svadhiffhJna kramena vajrasattvarupam [[atmanam]] nispadya (p. 312-5, line 4:) prathamarupadi-trividhavisayam asvadva tad anu sodhanadividhina sarvaharam abhisamskpti-siddham adhyatma-kundam anusmrtyatmakrtim samadhisatt-vasya mukhe trisikhagnim juhomity ahaipkaram
| |
| − | utpadyabhyavaharati / tatah [[sukhena]] parinamati rasa-yanam ca bhavati / evam kayavajram saijitarpya (portion not traced in [[Tibetan ]]:) yam kamcit svabhaprajAarupena sarvalamkrtagatra trivali-tararigabharigabhirama atyan-
| |
| − | 350
| |
| − | [[YOGA]] OF THE gt'HYASAMAJ ATANTRA takpSamadhyaromarajjv (sir. for rajy)-antaritavipula-gambhiranabhidesa jaghana-ghana-nitamba-stabdha$rngi-ra-lalita-kamalagati-sasmita-vadana saumyadrstya
| |
| − | mahasukhanuraganataya (p. 315-5, lino 8:) 'like
| |
| − | vyavasthita ! [[lato]] "mahasiddhim nispadavaml" ti drdha-hamkaram utpadyaliriganacumbanacusana- (p. 314-4, line 3 :) kucagrahana-pulakatadana-dasananakhadana-mardana- p. 313-1, line 1 :) sitkara-kokila-bhrriganada-nadisamcodanadikain krlva (p. 314-4, line 4:) suci-kurparadikarana-pramodanataya pracalitamuktahara-
| |
| − | valaya-kataka-keyuranupura-(p. 313-1, line 2:) vajra-padmasamgharsanat prajnopava-samapattya skandhadi-svabhavat sarvatathagatanain murdhanam arabhya dvasaptati-nadisahasrani nirjharadharakaren-alikalidra / vibhtiya raga-viraga-madhyaraga-kramena tatah prajfta-paramitadi-svarupan pratyatmavedyan [[karoti]] /
| |
| − | evam sri-Mahasukhasamadhim abhyasya praptotkarso [[yogi]] tatraiva ganamandalc nigrahanngrahena sail van paripacayet / (p. 314-1, line 8: ) evam puiiah puuar bhutakotim pravisya punah punar hy utthaya [[panca]] tatha-gatarupan [[panca]] kamagunau asvadayaii [[yatha]] na mlayate [[manah]] / (p. 314-2, line 5:) tato nirvikalpo mahayogi svat-manah sarvabhavasvabhava-pratipadanaya loke garhitarri visodhya pracchanne pradeSe sthitva 'bhyavaharati / [[tatha]] ca mudrabandho na mandalam na caityam na ca pustakavacanam na kayaklcsam na ]>atakasthapas;ina-pratimam pranamati na Sravaka-Pratyekabuddham na tithinaksatramuhurtakalapcksanam [[karoti]] / [[sarvam]] etad adhyatmenaiva sampadayati // (p. 314-5, line 8 :) vane bhikfam bhramen nityam siidhaku d> JhaniUnyah j dada (n)li bhayasamtrasta bhojanam dairyanuuiditam alikramet Iriiajratma naSam vajrakfaram bhavet surim narim (sic. for nagim) mahayakfim asurim manufim api 1 I prapya vidyavratam karyam trivajrajhanasevitam iti j (p. 313-4, line 1:) cvam laukikadhyanam apaniya manorajyam apahaya sadapraruditamana yoginibhih [[saha]] ramamano [[yatha]] [[raja]] [[Indrabhutis]] tadvat kalevaram pari-vartya vajrakavo bhutva 'ntahpurena sahantardhavasta-gunaisvaryagunanvito buddhaksetrad buddhaksetraip [[gacchati]] / vathoktam AfOlasutre /
| |
| − | appendi x iii 351
| |
| − | sarvadevopabhogais tu srvyamdno (sic for-manair) yathdsukham / svadhidaivatayogrna svam iitmdnam (sic. for paratmiinau) prap ujaytt / /
| |
| − | ([[Tibetan]] ends at p. 313-4, line 4).
| |
| − | Translation
| |
| − | In a [[book]] of [[Aryadeva]] the [[precepts]] of the contemplation are stated in lucid words:
| |
| − | In a {{Wiki|solitary}} glade, free as well from the words of [[Sravakas]], (thej'OAM [[contemplates]] this way:—) Having first taken [[Supreme Truth]] as the [[meditative]] [[object]], by the Stage of Personal [[Blessing]] (Svadhisthana-krama) he abides with himself as the [[body]] of [[Vajrasattva]]. First he [[experiences]] the three kinds of [[form]] and of the other sensory [[objects]]. After that, for the [[rites]] of [[purification]] and so on, upon all food—he recalls the inner hearth, whose shape is real, and arouses the [[pride]], "I make a [[burnt offering]] in the three-tongucd dame which is the configuration of the [[self]] on the face of the [[Samadhi]] Being," and partakes ol [[food]]. Then it blissfully changes and becomes elixir (rasdyana). Thus (the performer having satiated the [[diamond]] of [[body]] (with elixir), (takes) some ([[consort]], [[mudra]]), by [[way of form]], a [[prajna]] like himself (or: his [[own]] {{Wiki|light}}, srabha). She has a [[body]] with all ornaments, gratifying through the restless breaking ofthe three folds (at her {{Wiki|navel}}), the placc of her wide and deep {{Wiki|navel}} hidden by the streak of [[hair]] across her narrow waist; her massive hips with firm buttocks; her gait amorous, playful, and sweet; her face with [[smiles]]: [[pleasant]] to sec, and stationed in (the [[yogin's]]) proximity through the [[attraction]] of great [[ecstasy]] ([[mahasukha]]).
| |
| − | Then he confirms his [[pride]], [[thinking]], "I shall accomplish the [[siddhi]] of [[Maha]] ([[mudra]])." Having done the embracing, kissing, sucking, holding of {{Wiki|breast}}, beating with bristling [[hair]]; the bite, the scratch, the bruise; {{Wiki|erotic}} {{Wiki|cries}}, cooing, humming of bees, calling through a tubular stalk ([[nadi]]), and so on— because she is thrilled by his ([[yogi]]) [[postures]] of luci, kOrpara. and so on, she shakes her string of {{Wiki|pearls}}, armlet, bracelet of lower and of upper arm, and anklet. Then, through the friction of the [[diamond]] and the [[lotus]], by union of prajnd and [[upaya]], starting at the head since the [[intrinsic nature]] of [[skandhas]]
| |
| − | I 352 YOgA OF THE GUHYASAMAJATANTRA
| |
| − | belongs to all [[Tathagatas]], the 72.000 [[nadis]] Income a fluid (dravibhuya) of {{Wiki|vowels}} and {{Wiki|consonants}} in the manner of a torrent, in the sequence of '[[desire]],' '[[aversion]],' and '[[indifference]]'. Thus he introspects the true [[forms]] of [[Prajnaparamita]] and so on. In this way the [[yogin]], practising the glorious Mahasukha-samadhi, rcachcs eminence, and matures the [[sentient beings]] by hindering and assisting in the (32-dcitv) group-maw</a/a.
| |
| − | In that way, again and again he enters the true limit (bhulako/i); and having emerged again and again he experiences the five 'strands of desire' as the five Tathagata forms, so the (sublime) mind docs not fade.
| |
| − | Then, the great yogin, discursivc thought lacking in himself, so as to teach the intrinsic nature of all entities, cleansing what is forbidden in the world, stays in a private place and enjoys, to wit :— he makes no mudras, mandalas, or cailyas, nor recites texts, nor mortifies the body, nor bows to images of cloth, wood, or stone, nor (takes refuge) in Sravakas or Pratyckabuddhas, nor depends on time in terms of lunar days, asterisms, or muhurtas.
| |
| − | All that fulfils solely the inner nature. (Guhyasamaja, XVI, p. 126:) The sadhaka with firm resolve, always seeks alms in the glade. Trembling with fear they give food divinely prepared. Should the triple-diamond one go beyond, there would be loss and (then) the diamond syllable. Obtaining either a goddess, a ndga-lady, great yakfi, demi-goddess, or human woman, lie should engage in vidyarrala, relying on the knowledge of the three diamonds.
| |
| − | In that way dispelling the worldly meditations, and abandoning the realm of fancy, with ever-ecstatic mind he rejoices in the midst of the yoginis, like King Indrabhuti, who transmuted his physical body (kalrvara) and bccamc a diamond body, whereupon he disappeared from the midst of his queens; and endowed with the merits of the eight guna-aifvarya, wandered from Buddha field to Buddha field. As said in the MtllasBlra (i.e. Guhyasamdja, VII, 2, with variant readings) :
| |
| − | By recourses that enjoy all desires i deities) according to pleasure; and by the praxis of one's presiding lord one (respectively) worships others and oneself.
| |
| − | So ends the Subhdfita-samgraha citation of Aryadcva's 'lucid words'. Fortunately, Aryadcva includes two passages from
| |
| − | appendix iii 353
| |
| − | the Guhyasamaja, one near the beginning of Chapter Seven and the other near the end of Chapter Sixteen, which enable me to bring in some of the commentarial tradition. Besides, Sakvamitra's Caryamelapakapradipa-(ika in Columbia University's Narthang edition was consulted in the relevant section near the end, but proved of little value.
| |
| − | In order to explain Aryadeva's account in the terminology already drawn from the Guhyasamajatantra and associated commcntarial literature, it is ncccssary to observe that he says, "Having first taken Supreme Truth as the meditative object..." and says in the next sentence in further explanation, "First he experiences the three kinds of form. ..." One can refer to the three kinds of each sense object (as in Guhyasamaja, Chap. VII) by desire, aversion, and indiflcrcnce, as does Aryadeva.
| |
| − | Toga Stages 1 and 2 Body as the Mantra Visualized Selflessness of the Mind Visualized
| |
| − | The account begins with the yogin located in a solitary glade. In this Connection Aryadeva cites Guhyasamaja, XVI, p. 126, "The sadhaka with firm resolve, always seeks alms in the glade. Trembling with fear they give food divinely prepared "* The Pradipoadyotana (Mchan hgrel, p. 148-1) mentions the unshared food but does not clarify who does the giving or why they are frightened. It converts the yogin's glade, to the 'great forest' (vane mahafavyam). Celu-pa's commentary, Ratnavrksa-nama-rahasya-samaja-vrtti (PTT, Vol, 63, p. 227-2), is more helpful, bccause it explains, "food not shared with men and having the hundred flavors" (mi dari thun mori ma yin pahi ia\ zas ro brgya dari Idan pa); and "those tree divinities frightened by the fiery nimbus (tejas) of his evocation power, give (it)" (siri la gnas pahi lha de dag sgrub dbari dehi g/.i brjid kyis skrag nas ster bar hgyur ro). This explanation immediately associates those Guhyasamaja verses with the episode
| |
| − | •The verse is corrcclly given in Bhatlacharyya's edition to begin with tune, the second line to begin with dadanti; while Bagchi's edition incorrectly assigns the vane line to verse 98B, and starts verse 99 with dadanti. The Pradipoddyotana manuscript supports Bhaitacharyya here with the words vane'ity&di.
| |
| − | of the Buddha's enlightenment under the Tree, which is callcd 'terrace of enlightenment' (bodhimanda) and has four 'divinities of enlightenment' (bodhideiata) (cf. my Buddhist Tantras, p. 186). It is obviously a development from the early Buddhist legend of the girl Sujata, who brought food in a golden bowl to the meditating Gautama who, after six years of fruitless austerity, decided on a middle course (cf. Edward J. Thomas, The Life of Buddha, pp. 70-71 ). As to who are those tree divinities, Tson-kha-pa (commentary on Pahcakrama, PTT, Vol. 159, p. 77-3) states the 'companion for accomplishing the food' (kha zas sgrub pahi grogs) to be the Yaksi, the Kimkara (servant), etc. (gnod sbyin mo mnag giug ma sogs) as the best. This explanation is consistent u ith the standard explanation of the female figure on the Sanchi gate as a Yaksi or Yaksini. Also, earlier in Guhyasamdja, Chap. XVI and its commentary, there are several mentions of the Yaksi lady; for example, Mchan hgrel, p. 146-2, identifies these yaksi-s as Vajradakini-s.
| |
| − | Aryadeva's account starts with the yogin tantamount to the Body of the Buddha silting under the Bodhi tree. Hence the solitary glade is the yogin's own body as the mandala. It is the "arcane body" of the Stage of Completion, discusscd under the Nidana verses KA-YA, and is equivalent to the Eighth Stage of the Bodhisattva. Now, our earlier discussions have gone into the matter of how this "arcane body" is actually the accomplishment of the previous Stage of Generation and is brought forward into the Stage of Completion. This is now combined with a new stage of yoga; and as the first appendix showed, the new stage has been referred to as "the selflessness of cilia being visualized," a yoga state of dream.
| |
| − | The two stages are suggested by the two celebrated gestures of the seated Buddha—right hand in the earth-touching gesture ('body as the mantra visualized'), and left hand level at the heart in the equipoise (samapatti) gesture ('selflessness of the mind visualized').
| |
| − | Toga Stage 3
| |
| − | The Svddhiflhana, or initial Mahamudrd
| |
| − | Aryadeva has taken the first two yoga stages for granted and goes immediately to the 3rd stage, saying, "Having first
| |
| − | appendi x iii 35 5
| |
| − | taken Supreme Truth as the meditative object, by the Stage of Personal Blessing (svddhifth&na-krama) he abides with himself as the body of Vajrasattva." Under Nidana verse CIT,
| |
| − | Aryadeva's same work was already cited in a remarkable passage on how to visualize the Supreme Truth, in a process that leads to the yoga condition of deep sleep and the revelation of the Clear Light. In the present passage, observe that Arya-deva's expression atmakrti (configuration of the self) is consistent with the conclusion in Appendix No. 1 that in the 3rd stage of yoga, referring to dreamless sleep, the subject is paramount and the object is in abeyance—the subject now being indicated as "configuration of the self". Despite this condition of pure subjectivity devoid of dream object, the description emphasizes the extreme bliss, sincc the yogin dwells in the circle of the goddesses. One may refer to Nidana verse HR (no. 27) for
| |
| − | more information; cf. there, Bu-ston's citation of Aryadeva. The present passage continues with the union of the male and female energies, and Aryadeva summarizes, "Thus he introspects the true forms of Prajnaparamita and so on." Tsori-kha-pa's commentary on Pahcakrama (PTT, Vol. 159, p. 75-5) treats this part of the account as illustrative of nisprapaiica-carya. Concerning the 'inner hearth,' Tsori-kha-pa (ibid., p. 75-3) states that the yogin "eats while contemplating a burnt offering offered to the face of the Samadhi-sattva" (tiri rie hdzin sems dpahi ia\ {lu sreg rdzas dbul pahi bsam pas bsah stc). Presumably, what the yogin now eats is the food
| |
| − | "divinely prepared" which the tree divinities offered earlier.
| |
| − | Furthermore, it is in this same connection that Aryadeva cites the Mulasiitra* On the verse as identified, the •There is no doubt thai Aryadeva means the Guhyasamijatantra (first seventeen chapters) by his citation from ihe •Mulasutra'. The verse has some variant readings nf Chapter Seven, verse 2, as well as some corruptions; but also the edited Sanskrit of llie Tantra has a corrupt reading in this verse. The Hernial I verse has the reading 'svam atmanam' where the published Tantra has 'parahgaii ca'. The Pradtpoddyotana manuscript (5B-3-4) expands: 'svatmanaip paraips ca'. The Pradlpoddyotana suggests that the original reading is 'svam pararps ca'. However, by my correcting principle of adopting a reading as close as possible to the edited Sanskrit when it is corrupt, I decided to correct the reading 'paraiigais ca' lo 'paratmanau'. The standard form of the verse should therefore read:
| |
| − | tarvakimopaUugais lu uvyaminair yalhccchalah / llAdliidaiLiitayogcna parilmdnau prapujayel //
| |
| − | I 356 yoga of THE GUHYASAMAJATANTRA
| |
| − | Pradipoddyotana explains how one worships oneself by the praxis of one's presiding lord, namely by the arduous ascetic practices called the twelve qualities of a purified man (dhutaguna). However, as the next Guhyasamaja verse (VII, 3) clarifies, it is by the worship and satisfaction of others, i.e. by offerings of the five deified sense objects (kdmaguna), that one speedily attains Buddhahood. Aryadeva thus points to this worship of others as the way in which King Indrabhuti transmuted his physical body. This is also the message of Chapter VI,
| |
| − | 2 ('Documents').
| |
| − | About the vowels and the consonants in the nad'ts totalling 72,000, the Shags rim chen mo shows the way of conceiving them in the body. The placement of these vowels and consonants of course is done in the phase called the Stage of Generation, with the achievement of 'mantra body* (mantramurti). The fruition of this letter placement occurs in the Stage of Completion; and this constitutes another reason for requiring the two Stages in the given order. At f. 380b-6, Tson-kha-pa repeats the citation of some Tanjur authority, and mentions that the Sarpvarodayatantra and other Tantras are consistent regarding the placement of the sixteen vowels :
| |
| − | The Lord said : The wise person should contemplate this way : A at the root of the thumb, A at the calf of the leg, I at the thigh joint, I at the private part (i.e. genitals), U at the root of the navel, 0 at the stomach, R at the middle of the breast, R at the hand, L at the neck, L at the lip, E at the check, A1 at the eye, O at the root of the ear, AU at the head, AM and AH in the body at the crown of the head. Such is the disposition on the 'white side' (left), so also on the 'black' (right) in reverse. This Vajrasattva is in women and also in men at all times. Notice that the name Vajrasattva is employed for a sexless (or else, androgyne) body that is the same for men and women, and is explained as a manfra-body. Hence, when Aryadeva
| |
| − | The Bendall version substitutes Jei-a for kama, which in this case amounts to the tame meaning, because 'all desires' means 'all sense objects' and these •re identified with deities («/««). Again the substitution of \athdsukham for yathecchaiah hardly departs from the intention. However, the Bendall reading snyamino ought to be corrccted to seiyaminair. The verse with these modifications accounts for the translation adopted previously.
| |
| − | 357
| |
| − | APPENDIX III
| |
| − | said, "he abides with himself as the body of Vajrasattva," the remark can apply to either a yogin or yogini. So also it is possible to bring in the explanation presented in Appendix II that on the Bodhisattva's Ninth Stage he sets into motion the wheel of the dharma; that is to say, in the fruitional Stage of Completion the yogin sets into motion the wheel of mantras. To continue with Tson-kha-pa's exposition of letter placement:— The explanation of 'white side' as left and 'black side' as right (side of body), in the case A at the left thumb or right thumb, stems from the commentary on the Samvarodava-tantra according to Shags rim, f. 381a-4. The Snags rim, f. 381b-6, mentions that the consonants arc grouped under the elements, with certain consonants repeated according to the following break-
| |
| − | down :
| |
| − | akaSa : ka, na, fia, na, na, ma, ha, ksa — 8
| |
| − | wind : gha, jha, dha, dha (2), bha, ya(2), $a — 9
| |
| − | fire : ga, ja, da(2), da, ba, ra(2), sa — 9
| |
| − | water : kha, cha, tha, tha, pha, va(2) — 7
| |
| − | earth : ca, ta, ta, pa, la (2), sa — 7
| |
| − | 40 Those syllables are held in this tantric tradition to give rise to the thirty-two characteristics and eighty minor marks of the Buddha's body cf. Nidana verse 23, YA). The Shags rim, f. 380a-6, cites in this connection Diparikarabhadra's Sriguhyasamdjamandalaiidhi known in Tibetan tradition as
| |
| − | the Four Hundred and Fifty Verses, Bit brgya Ina bcu pa) for a hM-Sloka translated by indications in the commentary by Ratnakarasanti, the SriguhyasamSjamandalavidhi-fikS :
| |
| − | I dbyaiis yig mtshan dan yah dag Idan / ka sogs dpe byad hod zer can /
| |
| − | The (16) vowels arc the source of the (32) characteristics (aksana) The (34) consonants radiate the (80) minor marks (anuvyahjana).
| |
| − | Snags rim. f. 380b-2, identifies the vowels as white in color, the consonants as red. The white vowels arc mystically called 'moon'; the red consonants, 'second moon' or 'sun'. Ibid, f. 380b-1, by dividing the vowels into two, ore makes a 'right' group (for the male upaya) of sixteen, and a 'left' group (for the female prajha), to yield the total of 32 for the characteristics.
| |
| − | I 358
| |
| − | yog a OF THE GuHYASAMAJATANTRA
| |
| − | Likewise, the consonants, classified as above with scries adding up to 40, arc divided into two for updya and prajiid to yield the total of 80 for the minor marks.
| |
| − | The above data on the vowels requires some further clarification. The statement that the vowels on the 'black' (right) side arc in reverse means, according to that above-cited commentary on the Samvarodaya-tantra, that for that side one contemplates the vowel placement in the reverse order, i.e. starting from the AM and AH at the crown of the head. The vowel depositing constitutes the sixteen parts of the bodhicitta byaii chub kyi scms kyi cha bcu drug . At this point the Snags rim cites the Hevajra-tantra, Part I, Chap, viii (Snellgrove cd. : suk-
| |
| − | rakaro bhaved bhagavan tatsukham kamini smrtam (50A) : "The Lord is the aspect of Sukra; Kamini is the ecstasy of that (bodhicilta)." Thus, the Lord, or Yajrasattva, who is in both men and women, is the Svkra ('semen'" white aspect, while the Goddess Kamini, presumably also in both men and women, is the ecstasy (sukha) red aspect of the sixteen parts of bodhicitia, yielding a total of 32 for the characteristics.
| |
| − | Yoga Stage 4 The divine body made of mind
| |
| − | The next problem is to determine who is 'the triple-diamond one'. The verse just preceding those cited by Aryadeva must be considered (Guhyasamdja, XVI, 97 :):
| |
| − | svamudram va 'thava dated dhyanatryaksaravajrindm j pahcabuddhai ca sarvajhah prinante natra samsayah /
| |
| − | Or he should contemplate his own mudrd belonging to the three-syllable vajrins of meditation. The omniscient Buddhas will be pleased; there is no doubt of it.
| |
| − | Th"" Pradipoddyotana comments : / svatnudram ityadina jftanamudraya sahacaryam darsayati / svamudram lutiaya-stham vajradhatvisvarim tryaksaravajrinam vairocanadiyogi-naip bahyangananiiapcksinam dadyat / "By the words 'his own rrudrd' and so on, (the verse) shows the praxis together with the Jftanamudra. He should give (in marriage) his 'own mudrd', the 'Queen of the Diamond Realm' dwelling in the heart, belonging to the 'three-syllable vajrins', i.e. the yogins of Vairocana and so on, who have no eye to external
| |
| − | APPENDIX 111
| |
| − | 359
| |
| − | women." Earlier in his commentary on Chapter XII, 76, ("Documents"), Candrakirti explained the terms 'Buddha', 'Vajradharma', and 'Vajrasattva' as respectively the yogin of Yairocana, yogin of Amitabha, and yogin of Aksobhya.
| |
| − | Regarding those females or mudri-s of the verse cited by
| |
| − | Aryadeva, namely, the goddess, naga lady, and so on, Mchan (igrcl, p. I-18-2, mentions that she is the respecdve goddess of the three families, thus Locana for Yairocana's yogin; PanAara for Amitabha's yogin; and Mamaki for Aksobhya's yogin. 'Knowledge of the three diamonds' means knowledge of the diamond of Body, of Spcech, and of Mind. But then, why arc five females mentioned in the verse ? The Pradipoddyotana docs not help here. Possibly they stand for the mudra-s of five different ages, usually 16-yeared; that is, I presume that they are pseudonyms of the five, the 'butcher maiden' etc., listed under Nid ana verse GE (no. 35).
| |
| − | What is meant by his going beyond ? The Pradipoddyotana manuscript explains: atikramcd ity adina carvaphalam aha / trivajratma yogi atikramet / m:\nusyabhavam abhibhavati / nasyati / uasaui prakrtam sariram tatparavrttya vajravad abhedyam aksaram avinasvaram bhavct "By the words
| |
| − | 'Should he go beyond' the verse states the fruit of the praxis. Should the 'triple-diamond' yogin go beyond, he would overpower the human condition. The vulgar body with 'loss' is lost. Bv its transmutation, the 'syllable' inseparable like a 'diamond' would not be susceptible of destruction." The going beyond ofthe 'triple-diamond yogin' contrasts with the going beyond ofthe 'deluded self', which is the topic ofthe last verse in Chapter XII and with Chapter XV, verse 22 (see
| |
| − | Appendix II .
| |
| − | Regarding the vidyaviata. left in the original Sanskrit above as well as previously in my citation of verses from Chapter XVI in the opening material for the set of nidana ve. scs on Kayavak-citta Body, Speech, and Mind), the term is well explained by Buddhaguhya in his Dhyanottara-batala-ftka (PTT, Vol. 78, p. 80-4.5 and p. 81-1 . Tiayavrala' (rite of the vidya)
| |
| − | means devata-yoga union with divinity), especially at the samdhis. Therefore, the Pradipoddyotana comments (Mchan hgrcl, p. 147-4 ' : vidyavrati tabhih sardham guhyapiijam samapattiin caluhsamdhyam kuryal ("The vidySvratin should
| |
| − | 360
| |
| − | YOGA OF THE Gl'HYASAMAJATAXTRA
| |
| − | engage in the secret-offering kind of equipoise together with those [goddesses] at the four junctures.") These are of course the morning, noon, sunset, and midnight observances.*
| |
| − | It is well to point out one feature of Aryadeva's account
| |
| − | that was not brought forward in our previous discussions of the Guhyasamaja yoga. He says, "In that way, again and
| |
| − | again he enters the true limit bhutakoli): and having emerged again and again he experiences the five "strands of desire' as the five Tathagata forms, so the (sublime) mind does not fade." Sakyamitra says (N'arthang cd., f. 345b-7 : "The true limit is the Clear Light" (van dag pahi mthah ni hod gsal ba ste . This shows that the ultimate fruit promised for this yoga is not
| |
| − | achieved simply by doing it once; but rather by repetition of entering into the yoga state of artificial dreamless sleep with revelation of the Clear Light, until the "diamond body" or purified "illusory body" achieves the independence to wander "from Buddha field to Buddha field." Then, as Mkhas grub rje's Fundamentals of the Buddhist Tantras suggests, the yogin is the Bodhisattva of the Tenth Stage, in the retinue of the Sam-bhoga-kaya. Still, perhaps the most significant finding of this appendix is the clear indicatior from Aryadeva's account that it is in the yoga artificial dreamless sleep that occurs the reintegration of male and female energies frequently referred to as yiganaddha. Hence, this is the intimation of what has been earlier referred to in this work as the Dharmakaya union with the goddess along with the Clear Light (of death . This suggests, as well, that in this theory the ordinary state of dreamless sleep (occurring every night or in each period of normal sleep) is such a reunion of male and female—mystically, death— from which comes the new life, the birth, i.e. the reawakening (see Table III, The Clear Lights). The yogin, by artificially evoking this state, seeks to capture, strengthen, and restore the androgyne.
| |
| − | •Ratnakarasjntis Pi''ikita-iidhop.Àyikd-nili-niin(!ush. vPTT, Vol. 62, p. 68-3) mentions three kinds of era/a. (1) ivjrauala, namely of the diamond, the "mind of enlightenment"; (2) eeryinata, namely of three kinds of engagement; and (3) Myiirala.
| |
| − | APPENDIX IV
| |
| − | GRADING OF THE FOUR-STAGE YOGA
| |
| − | Previously (p. 163) it was noted from the Snags rim that for accomplishing the four steps of yoga there is a lesser, a middling and a great. Let us therefore, without introducing new material attempt a grading by way of this suggestion.
| |
| − | A. The lesser four steps
| |
| − | The lesser would certainly be the four-stage yoga pointed out by Ratnakarasanti (see Appendix I) to be shared between the Lankdiataras utra and the Guhyasamajatantra. He referred to a verse of Guhyasamaja, chap. XV, and I found it to be consistent with one way of understanding the stages of Guhyasamdja, Chap. VI. In this interpretation, the four-stage yoga is equivalent to the four ninedhabhagiyas that lead to the First Bodhisattva Stage.
| |
| − | B. The middling four steps
| |
| − | The middling would be the four stages that go with the Stage of Generation. These steps are clearly stated in Guhyasamdja, Chap. XII, and are well explained in Candrakirti's commentary see 'Documents'). The steps of Guhyasamdja, Chap. VI, can be understood this way; and the four steps, considered as .subjective yoga can be correlated with steps of external ritual, as was shown. Besides, the explanation of the four steps with the terminology of three samddhis is used to correlate the class of Yoga Tantra with the Stage of Generation of the Anuttara-yogatantra.
| |
| − | C. The great four steps
| |
| − | The great would be the interpretation of four stages as equivalent to the fadangayoga cf the Stage of Completion, also expressible in terms of five stages (Nagaijuna's Pahcakrama). This is also one way of understanding the stages of Guhyasamdja, Chap. VI in association with the Explanatory Tantra Vajramdla.
| |
| − | 362 YOGA OF THE gt'HYASAMAJ ATANTRA
| |
| − | The basic Tantra itself showed the higher interpretation of the four stages by identifying them, in chap. XV, with the four goddesses, Locana, etc., who confer enlightenment. On the terminological level, one may further interpret the four steps of yoga of Guhyasamaja, chap. XII, as applicable to the Stage of Completion.
| |
| − | Using Candrakirti's classifying terminology, the lesser is shared with non-tantric Buddhism, the middling is shared by the Anuttaravogatantra with the three lower Tantras, and the great is unshared.
| |
| − | BIBLIOGRAPHY
| |
| − | A. Abbreviations.
| |
| − | cd.—edited
| |
| − | G.O.S.—Gaekwad's Oriental Series, Oriental Institute, Baroda.
| |
| − | PTT—Peking Tibetan Tripitaka. This is The Tibetan Tripitaka-, Peking Edition. Reprinted under the Supervision of the Otani University, Kyoto. Tibetan Tripitaka Research Institute, TokyoKyoto, 1956.
| |
| − | Toh. No.- .1 Complete Catalogue of the Tibetan Buddhist Canons, cd. by Hakuju Ui, ct al, Tohoku Imperial University, Scndai, Japan, 1934, for numbers 1 -4369. A Catalogue of the Tohoku University Collection of Tibetan Works on Buddhism, ed. by Ycnsho Kanakura, ct al, Tohoku University, Sendai, 1953, for numbers 5001-7083.
| |
| − | tr.—translated
| |
| − | B. Bibliography.
| |
| − | Abhayakaragupta (pada). Amn&ya-mahjari, commentary on the Sri-Sampufa-tantra, PTT, Vol. 55.
| |
| − | ,, .Xifpannayogivali, ed. by B. Bhatta-
| |
| − | charyya,' G.O.S. CIX, 1949. Upadiia-mahjari, PTT, Vol. 87.
| |
| − | „ Vajtavali-nama-mandalasidhana, Toh.
| |
| − | No. 3140.
| |
| − | Advayasamatavijaya, PTT, Vol. 3 (the last work). Alanikakalasa. Sri-1 'ajramala-mahayogatantra-fikS-gambhirirtha-dipika-nama, PTT, Vol. 61.
| |
| − | Amnaya-maiijari. Sec Abhayakaragupta.
| |
| − | Anand.ii{.irhh.i. tii-Guhyasaniaja-mahatantrarSja-fika, (PTT, Vol. 84.)
| |
| − | Sri-Paramadya-/ika, (PTT, Vol. 73.) Anarigavajra. Prajiiopayavinikayasiddhi, ed. by B. Bhatta-
| |
| − | charyya in Two Vajrayana Works, G.O.S. XLIV, 1929.
| |
| − | I 36
| |
| − | yog
| |
| − | f the guhyas
| |
| − | Aryadeva. Caryamelapaka-pradipa, PTT, Vol. 61. CittaviSuddhiprakarana, Sanskrit and Tibetan texts, ed. by Prabhv.bhai B. Patcl, Visva-bharati, 1949.
| |
| − | Atya-nanda-garbkaiakranti-nirdcSa. Ratnakii)a collection, Toh.
| |
| − | Aryasura.
| |
| − | Asanga.
| |
| − | Bhagavadgita.
| |
| − | Bhavyakirti.
| |
| − | Blue Annals, The.
| |
| − | No. 57.
| |
| − | Jatakamdla, ed. by Hcndrik Kern, Harvard Oriental Series, Vol. One. 1943.
| |
| − | .\Iahay ana-Sutrdlarnkiira; >/ti, cd. by [[Sylvain Levi]]. {{Wiki|Paris}}, 1"07.
| |
| − | SrSvakabhumi. Sec [[Wayman, Alex]], tr. by {{Wiki|S. Radhakrishnan}}, [[New York]], 1948. Pahcakiama-fikii manimala-nama (attributed to [[Nagabodhi]]), PTT, Vol. 62. Pradipoddyotamibhisamdhi-prakaSikS-nama-i yd-khyd-fikd the 'PrakaSika' , PIT, Vols. 60-61.
| |
| − | See Rocrich, George N.
| |
| − | Bthadaranyaka L'pani?ad, in {{Wiki|S. Radhakrishnan}}, The [[Principal]]
| |
| − | [[Buddhaghosa]]. [[Upanisads]], [[New York]], 1953. [[Visuddhimagga]], {{Wiki|Harvard}} {{Wiki|Oriental}} Series edition.
| |
| − | [[Buddhaguhya]]. Dhyanoltara-pa/ala-likd, FIT, Vol. 78.
| |
| − | Buddhasrijftana.
| |
| − | Mukhagama, Toh. No. 1853.
| |
| − | Muktitilaka, Toh. No. 1859.
| |
| − | ,> [[Samantabhadra-nama-sadhana]], Toh. No. 1855.
| |
| − | [[Bu-ston]]. BSad sbyar, collected works, Ta; Sata-Pitaka Scries, {{Wiki|New Delhi}}, 1967.
| |
| − | Candragtihyalilcka-nama-niahiilantiaraja, Toh. No. 477.
| |
| − | [[Candrakirti]] (non-tantric). [[Prasannapada]] [[nama]] mSdhyamikavrtti ed. by Louis de [[Wikipedia:Louis de La Vallée-Poussin|La Vallee Poussin]].
| |
| − | [[Candrakirti]] ([[tantric]]). Guhyasamdj&bhisamayalantk&ra-vrUi, PTT, Vol. 62.
| |
| − | » [[Pradipoddyotana]], in Dcrge [[Tanjur]], Rgyud hgrel, Ha; in PTT, Vol. 158 (with [[Mchan]] hgrel, sec Tsoh-kha-pa).
| |
| − | Caryamelttpaka (-pradipa) and fika. See [[Aryadeva]] and Sakyamitra Caturdevipariprcchii «Caturdevatapariprcchii, PIT, Vol. 3. See Smrtijftanakirti and Tsoh-kha-pa.
| |
| − | Celu-pa (Ccluka). Ratnavrkfa-nama-rahasya-samaja-vrtti, PTT,
| |
| − | Vol. 63.
| |
| − | [[bibliography]] 365
| |
| − | [[Chakravarti]], Chintaharan. [[Tantra]]-, Studies on their [[Religion]] and {{Wiki|Literature}}, [[Calcutta]], 1963.
| |
| − | Chdndogya Upanifad, in {{Wiki|S. Radhakrishnan}}, The [[Principal]] Upanifads. [[Candra]], Lokesh. See VIra, Raghu.
| |
| − | [[Chang]], [[Chen]] chi. Teachings of [[Tibetan]] [[Yoga]], [[New York]], 1963.
| |
| − | [[Chou]] Yi-liang. "[[Tantrism]] in [[China]]," {{Wiki|Harvard}} Journal of
| |
| − | [[Asian Studies]], 1944-45.
| |
| − | DaSabhumika-s<itra, ed. by Dr. J. Rahdcr, Paris, 1926; DaSabhu-miSvaro noma Mahay anas utra, ed. by Ryukd Kondo, Tokyo, 1936.
| |
| − | Dasgupta, Shashibhusan. An Introduction to Tantric Buddhism, Calcutta, 1950.
| |
| − | „ Obscure Religious Cults, 2nd edition, Calcutta,
| |
| − | 1962.
| |
| − | Dasgupta, Surcndranath. A History of Indian Philosophy, Cambridge, 1932, Vol. I.
| |
| − | Devendrapariprccka-tantra. As quoted in Candrakirti's Pradipoddyotana. Dharmakirti (tantric). Hevajra-pahjika callcd Spyan hbyed, Toh.
| |
| − | No. 1191.
| |
| − | Dharma-samuccaya, Chaps. VI-XII, ed. and tr. by Lin Li-kouang (revised by A. Bareau, J.W deJong, and P. Demieville), Paris, 1969.
| |
| − | Dimock, Edward C. "Doctrine and Practice Among the Yaisnavas of Bengal," History of Religions, 3:1, Summer 1963.
| |
| − | „ The Place of the Hidaen Moon, Chicago, 1966.
| |
| − | Ekadasasvara. Mahaiajradharapathakramopadesamrtaguhya, Tob 1823.
| |
| − | Eliade, Mircca. Yoga -.Immortality and Freedom, New York, 1958.
| |
| − | Falk, Mary la. .Xama-Rupa and Dharma-Rupa, Calcutta, 1943. Geiger, Mrs. M. and Prof. W. "Pali Dhamma, vornehmlich in der kanonischen literatur," Abh. de Bayer, Ak. d. Wiss., Philos.-philol. u. hist. Kl., XXXI, 1, Munich, 1921.
| |
| − | Guhyasamaja-lantra, ed. by Benoytosh Bhattacharyya,G.O.S. LIII, 1331; reprint, 1967; also ed. by S. Bagchi, Darbhanga, 1965;* also ed. by Matsunaga, / Journal of Koyasan University, No. 10, 1975.
| |
| − | •References to Bhattacharyya "s edition arc shown by page numbers, and to Bagchi's edition by verse numbers in a given chaptcr.
| |
| − | I 366 yoga of the guhyasamajatantra
| |
| − | Hadano, Hakuyu. "Human Existence in Tantric Buddhism,"
| |
| − | Tohoku Daigaku Bungaku-bu h'enkyu-nempo, No. 9, 1958A
| |
| − | Hevajra-tantra, ed. and tr. by D.L. Snellgrove, London, 1959, two vols.
| |
| − | Indrabhuti (or Indrabodhi). Jhanasiddhi, ed. by B. Bhatta-charyya in Two Vajrayana Works, G.O.S. XL1V, 1929.
| |
| − | ,, Sri-samputa-tilaka . . . tika-smrtisamdarianiloka PTT, Vol. 55.
| |
| − | Jagannatham, Y. Divine Love and Amorous Sentiment, publ. by author, Eluru, 1956.
| |
| − | Jalandharipada. Hevajrasadhanasya-tippanisuddhi-iajrapradipa, PTT Vol. 56.
| |
| − | Jinadatta. Sri-Guhyasamdja-tantra-pahjikd-ndma. PTT. Vol. 63. Jndnovajrasamuccaya. See Sri-Vajrajhanasamuccaya.
| |
| − | Kalacakra-tantra, Toh. Nos. 361-365; also its exegesis, the Vimala-prabha, Toh. 8+5, is tantamount to 'revealed scripture'.
| |
| − | Kamalasila. (First) Bhavanakrama, in G. Tucci's Minor Buddhist Texts, II (Rome, 1958).
| |
| − | Kima-sutra of Vatsyayana, with the commentary Jayamahgala of Yashodhara. Ed. by Sri Gosvami Damodar Shastri, Benares City, 1929.
| |
| − | Klon-rdol bla-ma. Collected Works, Vol. I, Section Ma, cd. by Ven. Dalama, Mussoori, 1963.
| |
| − | Kjfnayamiri-tantra. Probably the Sarvatathdgatakdyavdkcitta-krfna-yamdri-nama-tantra, Toh. No. 467.
| |
| − | Kumara. Pradipadipa-fippanihrdayddarki (commentary on Pradi-poddyotana), PTT, Vol. 60.
| |
| − | Kun-dgah-don-grub. Man hag rim ghis gter mdzod. Indian reprint.
| |
| − | Lakfmiipkara. Pradipoddyotana-vifamapadapahjiki-ndma, Toh.
| |
| − | No. 1792.
| |
| − | Lalitavistara, cd. by S. Lcfmann, Halle, 1902; also cd. by P.L. Vaidya, Darbhanga, 1958.
| |
| − | Lahkdvatira-sHtra. Ed. by B. Nanjio, Kyoto, 1956; tr. by D.T.
| |
| − | Suzuki, London, 1932.
| |
| − | Lessing, Ferdinand D. See Mkhas-grub-rje.
| |
| − | bibliography 367
| |
| − | Lilavajra. Guhyasamiija-tantra-nidana-gumpaaeSa-bhdsya, PTT, Vol.66
| |
| − | Sri-guhya«arbha-niahiitanlraraja-tikd-n&ma, PTT. Vol. 82.
| |
| − | Madhyantavibh/iga, and MadhyantavibhSga-bhSfya, ed. by Gadjin M. Nagao, Tokyo, 1964.
| |
| − | Mahdmahdydnaratiiardjasutra. As quoted in Candrakirti's Prodi, poddyolana.
| |
| − | Mahamudratilaka-tantra, Toh. No. 420.
| |
| − | Mahavairocana-siitra or 1 'airocandbhisambodhi, Toh. No. 494. Mahdvyutpatti, ed. by R. Sakaki.
| |
| − | Mahaydna-Sutralamkdra. Sec Asahga.
| |
| − | Maitri Upanifad, in S. Radhakrishnan, The Principal Upanisads.
| |
| − | Manimald. Sec Bhavyakirti.
| |
| − | Matsunaga, Yukei. "A Doubt to Authority of the Guhya-samaja-Akhyana-tantra,"' Journal of Indian and Buddhist Studies, XII :2, March, 1964.
| |
| − | ,, "On the Saptalahkara," Journal of Indian and
| |
| − | Buddhist Studies, XI :2, March, 1963. see Guhyasamaja-tantra.
| |
| − | Mkhas-grub-rje, Mkhas grub rje's Fundamentals of the Buddhist Tantras, tr. by Ferdinand D. Lcssing and Alex VVayman, Indo-Iranian Monographs, Vol. VIII, The Hague, 1968.
| |
| − | Mulasutra (as quoted in Aryadeva's Caryamelapaka). Stands for Guhyasamaja-tantra. (as quoted in
| |
| − | Pradipoddyotana). Stands for TatUasamgraha.
| |
| − | Nagabodhi. Sri-Guhyasamaja-mandalopayika-vimSati-vidhi-rUbna, PTT, Vol. 62.
| |
| − | Nagabuddhi. h'aimdnta-iibhaiiga-nama, PTT, Vol. 62.
| |
| − | ,, Samaja-sadhana-iyavasthSli, PTT, Vol. 62.
| |
| − | Nagarjuna (tantric). AslidaSa-patala-vistara-vyakhya,PTT, Vol.60.
| |
| − | „ Paiicakrama, ed. by Louis dc La Vallee Poussin, Gand, 1896.
| |
| − | „ Pindikrta-sadhana I'lndikrama-sidhana), PTT, Vol. 61, and Sanskrit cd. by Poussin in preceding (Gand, 1896).
| |
| − | „ Sadahgayoga-nama, PTT, Vol. 85.
| |
| − | „ Seka-catuii-prakarana, PTT, Vol. 61.
| |
| − | „ Sri-Guhyasamaja-mahayogatantrotpattikrama
| |
| − | I 368
| |
| − | yog
| |
| − | f the guhyas
| |
| − | sadhana-s iilramelapaka-nama (the 'Sutramela-pakd"), PTT, Vol. 61.
| |
| − | Nagarjuna (tantric). Sri-Guhyasamajatantrasya tantrafika-nama, PTT, Vol. 59.
| |
| − | Naropa. SekoddeSafika,cd. by Mario E. Carelli.G.O.S. XC, 1941. Nyaya Mahjari. Tr. by J. A. Bhattacharyya, The Calcutta Review, Oct. 1955.
| |
| − | Obermiller, E. "The Doctrinc of Prajfia-paramita.
| |
| − | Acta Orienlalia, 1932.
| |
| − | Padmavajra. Sakalatantrasanibharnsnhrudani-.<riguhyasiddhi-nama (the lGuhyasiddhi'), Toh. 2217.
| |
| − | „ Sri-Ddkarnavainahdyoginitanlraraiavahikafika-nama, Toh. 1419.
| |
| − | Pandit Smrti. Sec Smrtijfianakirti.
| |
| − | Poussin, L. de La Vallee. Sec Vasubandhu. See Nagarjuna (tantric).
| |
| − | „ Vijhapiimatratasiddhi. La Siddhi de Hiuan-Tsang, two vols., Paris, 1928-1929; Index, Paris, 1948.
| |
| − | „ (with Cordier, P.), "Lcs soixante-quinze et
| |
| − | les cent dharmas," in Le .Museon, Xouvclle Serie, Vol. VI, Louvain, 1905.
| |
| − | Pradipoddyotann. See Candrakirti. PrakaSika. Sec Bhavyakirti.
| |
| − | Prasantajnana. UpadeSa-nikaya-niima-Siiguhyasamiija-vrtti, PTT Vol. 63.
| |
| − | Radhakrishnan, S.
| |
| − | Ratnakarasanti
| |
| − | The Dhammapada, London, 1950.
| |
| − | The Principal Upanifads, New York, 1953.
| |
| − | Ray, Kamala.
| |
| − | Rgyal-tshab-rjc.
| |
| − | (also called Santi-pa). Kusunwhjali-guhya-samaja-nibandha-mima, PTT, Vol. (54. Pintfikrta-sSdhanopayikS-vrtti-ratnavali, PTT, Vol. 62.
| |
| − | Prajnaparamitopadeia, PTT, Vol. 114. Sri-Guhyasamaja-mantjalavidhi-fikei, PTT, Vol. 65.
| |
| − | "The Ten Incarnations of Yisnu in Bengal," Indian Historical Quarterly, Vol. XV, 1941.
| |
| − | Dpyid Ihig zin bris, in Lhasa collected works, Vol. Ka.
| |
| − | Roerich,
| |
| − | George N. The Blue Annals, Part One, Calcutta, 1949; Part Two, Calcutta, 1953.
| |
| − | bibliography 369
| |
| − | SBdhana-mSla, cd. by B. Bhattacharyya, two vols., G.O.S. XXVI and XLI, 1925-8.
| |
| − | Saddharmapundarika-sulra, cd. by K. Kern and Bnnyti Nanjio, Bibtiotheca Buddhica No. 10, St.-Pet., 1908-12.
| |
| − | Sakyamitra. Caryamrtiipakapradipa-fiki, PIT. Vol. 62, and Narthang edition.
| |
| − | » KosalalarpkSra (commentary on the Yogatantra Tathasamgraha), Toh. No. 2503.
| |
| − | Samdhinirmocana-sutra, tr. into French with Tibetan text ed. by Eticnne Lamotte, Louvain, 1935.
| |
| − | Samdhivyakarana-nama-tantra (an Explanatory Tantra of the Guhyasamaja), PTT, Vol. 3.
| |
| − | Sampu/a (-lilaka) ( Samputa-niima-mahatantra), Toh. No. 381. Sarmara-tantra («= TantrardjaSrilaghusambara-nama), Toh. No. 368. Sanwarodaya-tantra (- $ri-.\Iahasambarodaya-tantraraja-nama),'Yo\\.
| |
| − | No. 373.
| |
| − | Sarikrtyayana, Rahula. "Recherches Bouddhiques" Journal Asiatique, Oct.-Dcc., 1934.
| |
| − | Saraha. Doha-kofa. See Shahidullah, M.
| |
| − | Sariarahasya-ndma-tantraraja, PIT. Vol. 5.
| |
| − | Satapathabrahmana, tr. by J. Eggcling, Sacred Books of the East, Vol. 12.
| |
| − | Stiahidullah, M. Lts chants mystiques de Kanha el de Saraha Paris, 1928.
| |
| − | Smrtijftanakirti. Calurdevata-vyakhyana-upadeSa-pausfika, PTT, Vol. 66.
| |
| − | Sii-Guhyasamdja-tanlraraja-vrtli, PTT, Vol. 66. I 'ajrai idarana-nama-dharani-ortti, Toh. 2684.
| |
| − | Sraddhakaravarman. Vajrajhanasamuccaya-tantrodbhaua-sapUlorit^ kara-rimocana. PTT, Vol. 60.
| |
| − | Sri-Abhayakaraguptapada. See Abhayakaragupta. Sricakrasamiara - Samvara-tantra).
| |
| − | Sri Laksmi. I'ancakrama-tiki-kramdrtha-prakaiika, PTT, Vol. 63. Sri-Mayajala-tantra. As quoted in Candrakirti's Pradipoddyotana. Sri-Paramadya-tantra. PIT, Vol. 5.
| |
| − | Sri Rahuguptapada. PrakaSa-nama-friheiajrasadhana, PTT, Vol. 56.
| |
| − | Sri-Vajrahrdayalamkara-tantra, PTT, Vol. 3.
| |
| − | Sri-Vajrajninasamuccaya, an Explanatory Tantra of the Guhya-samaja, PTT, Vol.3.
| |
| − | I 370 yoga of the guhyasamajatantra
| |
| − | Subhifita-samgraha, ed. by Cecil Bcndall, in Mushn, Nouvellc
| |
| − | Sifric, Vol. 4-5, 1903-04.
| |
| − | Tantrafikd. See Nagarjuna (tantric).
| |
| − | Tattvasamgraha ( - Sarvatalhdgatatatlvasamgraha-ndma-mahdyana-, sBtra), Toh. No. 479.
| |
| − | Thalcur, Saraswati Goswami, tr., Shri Brahma-Samhitd, with commentary by Shri Shrila Jeeva Goswami Madras, 1958.
| |
| − | Thomas, Edward J. The Life of Buddha, as Legend and History, New York, 1952.
| |
| − | Tsori-kha-pa. (A) on the Guhyasamdjatantra:
| |
| − | „ Don gsal ba Dpal gsan ba hdus pahi gnad kyi aon gsal ba), Toh. No. 5290; PTT, Vol. 160.
| |
| − | „ Mchan hgrel or Mchan bu (= Sgron ma gsal bar byed pa), lippani on the Pradipoddyotana, Toh. No. 5282; PTT, Vol. 158.
| |
| − | „ Ml hah gcod (~ Bin po chehi myu gu), Toh.
| |
| − | No. 5284; PTT, Vol. 156.
| |
| − | „ Dbah gi don gyi de hid rab tu gsal ba, PTT,
| |
| − | Vol. 160.
| |
| − | „ Rnal hbyor dag pahi rim pa, Toh. No. 5303; PTT, Vol. 160.
| |
| − | (B) on Explanatory Tantras of the Guhya-samdjatantra :
| |
| − | ,, Biis ius (- Srog rtsol gyi de kho na hid gsal ba),
| |
| − | commentary on Calurdevipariprcchd, Toh. No. 5285; PTT, Vol. 159.
| |
| − | „ Rgyud bfad lhabs kyi man nag gsal bar bslan pa, commentary on Vajrajhanasamuccava, Toh. No. 5286; PTT, Vol. 160.
| |
| − | (C) on the Pahcakrama ofthe Guhyasamdja cycle: »> Rim pa Ina rab tu [[gsal]] [[bahi]] [[sgron me]] (frequently
| |
| − | referred to in the {{Wiki|present}} work as 'comm. on [[Pancakrama]]'), Toh. No. 5302; PIT, Vols. 158-159.
| |
| − | Rim I ha gdan [[rdzogs]] kyi [[dmar khrid]], PTT, Vol. 159.
| |
| − | •> [[Rdo rje]] bzlas pahi rim pa tin bris, Toh. No.
| |
| − | 5292 (A).
| |
| − | 371
| |
| − | (D) on other [[tantric]] matters:
| |
| − | Tsori-kha-pa. Dnos grub kyi site ma, [[exposition]] of [[Vajrayana]]
| |
| − | [[morality]], PTT, Vol. 160.
| |
| − | hid ches [[gsum]] [[Idan]], commentary on Ni-rohl [[chos drug]], Toh. No. 5317; PIT, Vol. 161.
| |
| − | » Snags rim [[chen]] mo, on stages of the [[tantric path]], Toh. No. 5281; folio references to the {{Wiki|Peking}} blockprint.
| |
| − | (F.) non-tantric:
| |
| − | )> I.am rim [[chen]] mo, on [[stages of the path to enlightenment]], [[Tashilunpo]] blockprint edidon. [[Tucci]], Giuseppe, See [[Kamalasila]].
| |
| − | „ [[Indo-Tibetica]], 4 volumes, {{Wiki|Rome}}, 1932-41.
| |
| − | „ "Some Glosses upon the [[Guhyasamaja]],"
| |
| − | .\Manges chinois et bouddhiques, III, 1934-5.
| |
| − | „ The {{Wiki|Theory}} and Practice of the [[Mandala]], [[London]],
| |
| − | 1961.
| |
| − | [[Tibetan]] Painted Scrolls, {{Wiki|Rome}}, 1949; two vols, and portfolio of plates.
| |
| − | Udayanavatsardjapariprcchd-ndma-parirarta, Dcrge [[Kanjur]], [[Dkon brtsegs]], Ca, Toh. No. 73.
| |
| − | Vairoranahhisambodlii. See [[Mahavairocana-sutra]].
| |
| − | [[Vajragarbha]]. Heiajratantra commentary called Pindartha-tika, Toh. No. 1180.
| |
| − | Vajrahasa. Tantrardja-Sriguhyasamdja-(ikd, PTT, Vol. 66.
| |
| − | I 'ajramala, an F.xplanatory [[Tantra]] of the [[Guhyasamaja]], PTT, Vol.3.
| |
| − | VajraSekhara-mahd^uhyayogatantra, Toh. No. 480.
| |
| − | Vajraiidarana-nama-dharani, Toh. No. 750.
| |
| − | Vajrosnifatantra. As quoted in the [[Pradipoddyotana]].
| |
| − | Vardhopanifad. in Toga Upanifads, The, q.v.
| |
| − | [[Vasubandhu]]. Ahhidharmakofa, with auto-commentary, tr. under title, /.' AbhidharmakoSa de [[Vasubandhu]], by Louis de [[Wikipedia:Louis de La Vallée-Poussin|La Vallee Poussin]], {{Wiki|Paris}}, 1923-1931.
| |
| − | Vimalaprabhd, PTT, Vol. 46, See [[Kalacakra-tantra]].
| |
| − | Vlra, Raghu. and [[Chandra]], Lokcsh. A Xew Tibeto-Mongol [[Pantheon]], Part 12, {{Wiki|New Delhi}}, 1967.
| |
| − | Vitapada. Mukhdgama-vrtti, PTT, Vol. 65.
| |
| − | „ Muktitilaka-nama-vyakhydna, PTT, Vol. 65.
| |
| − | „ fogasapta-ndma-caturabhifekaprakarana Toh. No.
| |
| − | 1875.
| |
| − | 372
| |
| − | yog
| |
| − | f the gt'Hyas
| |
| − | [[Wayman, Alex]].
| |
| − |
| |
| − | Analysis of the Sreiuakabhumi {{Wiki|Manuscript}}, Barkcley, Calif., 1961.
| |
| − | "Analysis of the [[Tantric]] Section of the [[Kanjur]] Correlated to [[Tanjur]] {{Wiki|Exegesis}}," lndo-Asian Sluaies, Part 1, {{Wiki|New Delhi}}, 1962. "[[Buddhist]] Genesis and the [[Tantric Tradition]]," Oriens Extremus 9:1, Feb. 1962.
| |
| − | "[[Female Energy]] and [[Symbolism]] in the [[Buddhist Tantras]]," History of [[Religions]] 2:1, Summer 1962.
| |
| − | "The Five-fold [[Ritual]] [[Symbolism]] of [[Passion]]," Studies of [[Esoteric Buddhism]] and Tantritm. [[Koyasan]], [[Japan]], 1965.
| |
| − | "Notes on the [[Sanskrit]] Term Jflana," [[Journal of the American Oriental Society]] 75:4, 1955.
| |
| − | "Contributions regarding the [[thirty-two characteristics]] of the Great [[Person]]," Licl>en-thal Festschrift, [[Visvabharati]], 1957.
| |
| − | "The {{Wiki|rules}} of [[debate]] according to Asahga," [[Journal of the American Oriental Society]], 78:1, 1958.
| |
| − | „ "Concerning samdha-hhasa I samdhi—bhasa'
| |
| − | >s________________samdhya [[bhasa]]," Melanges d'indianisme a
| |
| − | la mhnoire du Louis Renou, {{Wiki|Paris}}, 1968.
| |
| − | » "Totcmic [[Beliefs]] in the [[Buddhist Tantras]],"
| |
| − | History of [[Religions]] 1:1, 1961.
| |
| − | The [[Buddhist Tantras]]; Light on [[Indo-Tibetan]] [[Esotericism]], [[New York]], 1973.
| |
| − | „ See Mkhas-grub-rje.
| |
| − | Whitney, William Dwight. [[Sanskrit Grammar]], [[Cambridge]], Mass., 1941.
| |
| − | WoodrofTe, John. [[Introduction to Tantra]] [[Shastra]], [[Madras]], 1952. [[Yoga]] Upanifads, The, tr. by T.R. Srinivasa Ayyangar and cd. by G. Srinivasa [[Murti]], [[Adyar]], 1952.
| |
